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BEGINNING  WITH  THE  BOOK  OF  GENESIS  : 


TOGETHER  WITH 

WONDERFUL  THINGS  SEEN  IN  THE  WORLD  OF  SPIRITS 
AND  IN  THE  HEAVEN  OF  ANGELS. 


Translated  from  the  Latin  of 


EMANUEL  SWEDENBORG, 


Servant  of  the  Lord  Jesus  Christ. 


YOL.  VII. 


NEW  YORK : 

AMERICAN  SWEDENBORG  PRINTING  AND  PUBLISHING  SOCIETY, 


1871. 


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GENESIS. 


CHAPTER  THE  FIFTIETH. 


1.  AND  Joseph  fell  upon  his  father’s  face,  and  wept  upon 
him,  and  kissed  him. 

2.  And  Joseph  commanded  his  servants  the  physicians  to 
embalm  his  father;  and  the  physicians  embalmed  Israel. 

3.  And  forty  days  were  fulfilled  to  him,  because  thus  the 
days  of  the  embalmed  are  fulfilled ; and  the  Egyptians  be- 
moaned him  seventy  days. 

4.  And  the  days  of  his  bemoaning  passed  away:  and  Joseph 
spake  unto  the  house  of  Pharaoh,  saying,  If  now  I have  found 
grace  in  your  eyes,  speak,  I pray  you,  in  the  ears  of  Pharaoh, 
saying, 

2.  My  father  adjured  me,  saying,  Behold,  I die  ; in  my 
sepulchre,  which  I have  digged  for  myself  in  the  land  of  Ca- 
naan, there  shalt  thou  bury  me.  Now  therefore  let  me  go  up, 
I pray  thee,  and  bury  my  father,  and  I will  return. 

6.  And  Pharaoh  said,  Go  up,  and  bury  thy  father,  as  he 
hath  adjured  thee. 

7.  And  Joseph  went  up  to  bury  his  father,  and  with  him 
went  up  all  the  servants  of  Pharaoh,  the  elders  of  his  house, 
and  all  the  elders  of  the  land  of  Egypt ; 

8.  And  all  the  house  of  Joseph,  and  his  brethren,  and  his 
father’s  house  ; only  their  infants,  and  their  flocks,  and  their 
herds,  they  left  in  the  land  of  Goshen. 

9.  And  there  went  up  with  him  also  chariots,  and  horsemen  ; 
and  it  was  a very  great  army. 

10.  And  they  came  to  the  threshing-floor  of  Atad,  which  is 
in  the  passage  of  Jordan,  and  they  mourned  there  a great  and 
very  sore  lamentation,  and  he  made  a mourning  for  his  father 
seven  days. 

11.  And  the  inhabitant  of  the  land,  the  Canaanite,  saw  the 
mourning  in  the  threshing-floor  of  Atad,  and  they  said,  This  is  a 
grievous  mourning  to  the  Egyptians  ; therefore  they  called  the 
name  thereof  Abel-Mizraim,  which  is  in  the  passage  of  Jordan. 

12.  And  his  sons  did  according  as  he  had  commanded 
them. 

13.  And  his  sons  carried  him  into  the  land  of  Canaan,  and 
buried  him  in  the  cave  of  the  field  of  Machpelah,  which  Abra- 


GENESIS. 


6 


[Chap.  1. 


ham  had  bought  /vith  the  field  for  the  possession  of  a sepulchre 
from  Ephron  the  Hittite,  upon  the  faces  of  Mamre. 

14.  And  Joseph  returned  into  Egypt,  he  and  his  brethren, 
and  all  that  went  up  with  him  to  bury  his  father,  after  he  had 
buried  his  father. 

15.  And  Joseph’s  brethren  saw  that  their  father  was  dead, 
and  they  said,  Peradventure  Joseph  will  hold  us  in  hatred,  and 
in  requiting,  will  requite  us  all  the  evil  which  we  have  done 
unto  him. 

16.  And  they  charged  Joseph,  saying,  Thy  father  com- 
manded before  he  died,  saying, 

17.  Thus  shall  ye  say  unto  Joseph,  Forgive,  I pray  thee, 
the  transgression  of  thy  brethren,  and  their  sin,  for  they  have 
recompensed  evil  unto  thee ; and  now  forgive,  we  pray  thee, 
the  transgression  of  the  servants  of  the  God  of  thy  father.  And 
Joseph  wept  as  they  spake  unto  him. 

18.  And  his  brethren  also  went,  and  fell  down  before  him, 
and  said,  Behold,  we  are  to  thee  for  servants 

19.  And  Joseph  said  unto  them,  Fear  not,  for  am  I instead 
of  God  ? 

20.  And  ye  thought  evil  upon  me,  God  thought  it  for  good, 
to  the  intent  to  do  according  to  this  day,  to  make  alive  a great 
people. 

21.  And  now  fear  ye  not  ; I will  sustain  you,  and  your  in- 
fants. And  he  comforted  them,  and  spake  to  their  hearts. 

22.  And  Joseph  dwelt  in  Egypt,  he  and  his  father’s  house : 
and  Joseph  lived  an  hundred  and  ten  years. 

23.  And  Joseph  saw  Ephraim’s  sons  of  the  third  generation  ; 
the  sons  of  Machir,  also  the  son  of  Manasseh  were  born  upon 
Joseph’s  knees. 

24.  And  Joseph  said  unto  his  brethren,  I die,  and  God  in 
visiting  will  visit  you,  and  will  cause  you  to  come  up  out  of 
this  land,  unto  the  land  which  he  sware  to  Abraham,  to  Isaac, 
and  to  Jacob. 

25.  And  Joseph  adjured  the  sons  of  Israel,  saying,  In  visit- 
ing, God  w'ill  visit  you,  and  ye  shall  cause  my  bones  to  come 
up  from  hence. 

26.  And  Joseph  died,  a son  of  an  hundred  and  ten  years ; 
and  they  embalmed  him,  and  he  was  placed  in  an  ark  in  Egypt. 


THE  CONTENTS. 

6497.  AFTER  having  treated  of  Abraham,  Isaac,  and  Ja- 
cob, by  whom  in  the  supreme  sense  the  Lord  is  represented, 
the  subject  now  treated  of  in  this  last  chapter  in  the  internal 


6497—6499.] 


GENESIS. 


I 


sense  is  concerning  the  church  ; that  after  the  celestial  church 
perished,  a spiritual  church  was  established  by  the  Lord  ; its 
beginning  and  progress  are  described  in  the  internal  sense ; 
and  at  the  end  of  the  chapter,  the  end  of  that  church  ; and  that 
in  its  place  only  the  representative  of  a church  was  established 
amongst  the  posterity  of  Jacob. 


THE  INTERNAL  SENSE. 

6498.  Verses  1,  2,  3.  AND  Joseph  fell  upon  his  father's 
face,  and  wept  upon  him,  and  kissed  him.  And  Joseph  com- 
manded his  servants  the  physicians  to  embalm  his  father  • and 
the  physicians  embalmed  Israel.  And  forty  days  were  fulfilled 
to  him,  because  thus  the  days  of  the  embalmed  are  fulfilled,  and 
the  Egyptians  bemoaned  him  seventy  days.  And  Joseph  fell 
upon  his  father’s  face,  signifies  the  influx  of  the  internal  prin- 
ciple into  the  affection  of  good.  And  wept  upon  him,  signifies 
sorrow.  And  kissed  him,  signifies  first  conjunction.  And 
Joseph  commanded  his  servants  the  physicians,  signifies  pre- 
servation from  the  evils  which  obstructed.  To  embalm  his 
father,  signifies  lest  he  should  be  infected  with  any  contagion. 
And  the  physicians  embalmed  Israel,  signifies  the  effect  to  pre- 
serve the  good  which  is  from  truth.  And  forty  days  were  ful- 
filled to  him,  signifies  states  of  preparation  by  temptations. 
Because  thus  the  days  of  the  embalmed  are  fulfilled,  signi- 
fies that  those  states  are  of  preservation.  And  the  Eg}^ptians 
bemoaned  him,  signifies  the  sadness  of  the  scientifics  of  the 
church.  Seventy  days,  signifies  a full  state. 

6499.  Ver.  1.  “And  Joseph  fell  upon  his  father’s  face.” 
— That  hereby  is  signified  the  influx  of  the  internal  principle 
into  the  affection  of  good,  appears  (1.)  from  the  signification 
of  falling  upon  the  face  of  any  one,  as  denoting  influx ; (2.)  from 
the  representation  of  Joseph,  as  denoting  the  internal  principle, 
see  n.  5805,  5826,  5827,  5869,  5877,  6177,  6224;  (3.)  from  the 
signification  of  face,  as  denoting  affection,  see  n.  4796,  4797, 
5102  ; and  (4.)  from  the  representation  of  Israel,  who  is  here 
the  father,  as  denoting  spiritual  good,  or  the  good  of  truth, 
see  n.  3654,  4598,  5801,  5803,  5806,  5812,  5817,  5819,  5826, 
5833.  Hence  it  is  evident,  that  by  Joseph  falling  upon  the 
face  of  his  father,  is  signified  influx  of  the  internal  principle 
into  the  affection  of  spiritual  good.  Influx  of  the  internal 
principle  into  the  affection  of  spiritual  good  is  signified,  because 
the  subject  here  treated  of  in  the  internal  sense  is,  that  a spirit- 
ual church  was  established  by  the  Lord  ; for  by  Israel  is  signi- 
fied the  good  of  truth  or  spiritual  good,  and  this  good  consti- 


8 


GENESIS. 


[Chap.  1. 

tutes  the  spiritual  church,  therefore  also  by  Israel  that  church 
is  signified,  see  n.  4286,  6426.  To  the  intent  that  this  good 
may  exist,  there  must  be  influx  from  the  internal  celestial  prin- 
ciple, which  is  represented  by  Joseph;  for  without  influx  from 
that  principle,  spiritual  good  is  not  good,  because  it  is  of  no 
affection.  In  what  follows,  in  the  internal  sense,  the  subject 
is  also  continued  concerning  the  establishment  of  that  church, 
n.  6497.  The  reason  why  that  church  is  described  by  Israel 
now  dead  and  presently  to  be  buried,  is,  because  in  the  internal 
sense  by  death  is  not  signified  death,  nor  by  burial,  burial ; but 
by  death  is  signified  new  life,  n.  3498,  3505,  4618,  4621,  6036, 
and  by  burial,  regeneration,  n.  2916,  2917,  5551. 

6500.  “ And  wept  upon  him.” — That  hereby  is  signified 
sorrow,  appears  without  explanation.  By  the  sorrow  here  sig- 
nified by  weeping,  is  not  meant,  in  the  internal  sense,  sorrow 
on  account  of  death,  (as  it  is  in  the  external,)  but  on  account  of 
the  good  of  the  spiritual  church,  that  it  cannot  be  elevated 
above  the  natural  principle.  For  the  Lord  flowing-in  through 
the  internal  principle  continually  wills  to  perfect  that  good,  and 
to  draw  it  towards  Himself,  but  still  it  cannot  be  elevated  to 
the  first  degree  of  good,  which  is  of  the  celestial  church ; as 
the  man  of  the  spiritual  church  is  respectively  in  an  obscure 
principle,  and  reasons  concerning  truths  whether  they  are 
truths,  or  confirms  those  things  which  are  called  doctrine  ; and 
this  without  the  perception  whether  what  he  confirms  be  true 
or  not  true,  and  when  he  has  confirmed  it  in  himself,  he  believes 
that  it  is  altogether  true,  although  it  may  be  false.  For  there 
is  nothing  which  cannot  be  confirmed,  this  being  the  work  of 
ingenuity,  not  of  intelligence,  still  less  of  wisdom ; and  the 
false  may  be  confirmed  more  easily  than  the  truth,  because  it 
favours  the  lusts,  and  is  in  accordance  with  the  fallacies  of  the 
senses.  Inasmuch  as  the  man  of  the  spiritual  church  is  of 
such  a quality,  he  cannot  by  any  means  be  elevated  above  the 
natural  principle  ; hence  then  comes  the  sorrow  signified  by 
the  expression,  “ Joseph  wept  upon  him.” 

6501.  “ And  kissed  him.” — That  hereby  is  signified  first 
conjunction,  appears  from  the  signification  of  kissing , as  de- 
noting conjunction  from  affection,  see  n.  3573,  3574,4215,  4533, 
5929,  6260.  In  the  present  case,  it  denotes  first  conjunction, 
because  a closer  conjunction  is  treated  of  in  what  follows. 

6502.  “ Ver.  2.  “ And  Joseph  commanded  his  servants  the 
physicians.” — That  hereby  is  signified  preservation  from  the 
evils  which  obstructed  conjunction,  appears  (1.)  from  the  sig- 
nification of  commanding , as  denoting  to  flow-in,  see  n.  5732 ; 
(2.)  from  the  representation  of  Joseph,  as  denoting  the  internal 
principle,  see  just  above,  n.  6499  ; and  (3.)  from  the  significa- 
tion of  physicians,  as  denoting  preservation  from  evils  ; that  it 
is  from  the  evils  which  obstructed  conjunction,  (concerning 


6500— 6502.] 


GENESIS. 


9 


whicli  conjunction,  see  just  above  n.  6501,)  appears  from  the 
series.  Hence  it  is  evident,  that  by  Joseph  commanding  his 
servants  the  physicians,  is  signified  the  influx  from  the  internal 
principle  concerning  preservation  from  the  evils  which  ob- 
structed conjunction.  Physicians  signify  preservation  from 
evils,  because  in  the  spiritual  world  diseases  are  evils  and 
falses,  spiritual  diseases  being  nothing  else  ; for  evils  and  falses 
take  away  health  from  the  internal  man,  and  induce  sicknesses 
in  the  mind,  and  at  length  pains  ; nor  is  any  thing  else  signified 
in  the  Word  by  diseases.  That  in  the  Word  physicians,  the 
art  of  physic,  and  medicines,  signify  preservations  from  evils 
and  falses,  is  manifest  from  the  passages  where  they  are  named, 
as  in  Moses,  “ If  hearing  thou  wilt  hear  the  voice  of  thy  God, 
and  wilt  do  that  which  is  good  in  his  eyes,  and  wilt  give  ear 
to  his  commandments,  and  wilt  keep  all  his  statutes,  I will  not 
put  upon  thee  any  disease  which  I have  put  upon  the  Egyp- 
tians, because  I Jehovah  am  thy  physician”  Exod.  xv.  26  ; Je- 
hovah the  physician  denotes  the  preserver  from  evils,  for  these 
are  signified  by  the  diseases  upon  the  Egyptians.  That  the 
diseases  upon  the  Egyptians  signify  evils  and  falses  originating 
in  reasonings  from  scientifics  and  fallacies  concerning  the 
arcana  of  faith,  will  be  shown,  by  the  divine  mercy  of  the 
Lord,  when  those  diseases  come  to  be  treated  of : that  spiritual 
things  are  signified,  is  evident  from  this  consideration,  that  it  is 
said,  if  they  would  hear  the  voice  of  God,  would  do  good, 
would  give  ear  to  the  commandments,  and  would  keep  the 
statutes,  that  in  this  case  those  diseases  should  not  be  upon 
them.  In  the  same  sense  also  the  Lord  calls  Himself  a 
physician  in  Luke,  where  He  says,  “ They  that  are  whole  need 
not  a physician,  but  they  that  are  sick  : I came  not  to  call  the 
righteous,  but  sinners  to  repentance,”  v.  31,  32 ; in  this 
passage  also  physician  denotes  a preserver  from  evils,  for  by 
the  whole,  or  healthy,  are  meant  the  righteous,  and  by  the 
sick,  sinners.  And  in  Jeremiah,  “Is  there  no  halm  in  Gilead, 
is  there  no  physician  there t why  then  has  not  health  gone  up  to 
the  daughter  of  my  people?”  viii.  22;  where  physician  denotes 
preservation  from  falses  in  the  church,  for  the  health  of  the 
daughter  of  my  people  is  the  truth  of  doctrine  there.  That 
healings,  cures,  remedies,  and  medicines  are  not  spoken  of  in  the 
Word  in  a nafural  but  in  a spiritual  sense,  is  evident  from  Jere- 
miah, “ Wherefore  hast  thou  smitten  us,  that  we  have  no  remedy  t 
we  wait  for  peace,  but  there  is  no  good,  a time  of  healing , but 
behold  terror,”  xiv.  19;  viii.  15.  Again,  “I  will  cause  to 
come  up  to  him  health  and  cure , and  I will  heal  them , and  I 
will  reveal  to  them  the  crown  of  peace  and  truth,”  xxxiii.  6. 
Again,  “There  is  none  thatjudgeth  thv  judgment  for  health, 
thou  hast  no  medicines  of  restoration,”  xxx.  13.  Again,  “ Go 
up  into  Gilead,  and  take  halm , O virgin  daughter  of  Egypt : in 


10 


GENESIS. 


[Chap  1 

vain  hast  thou  multiplied  medicines , there  is  nt>  healing  for 
thee,”  xlvi.  11.  And  in  Ezekiel,  “ Near  the  river  upon  the 
bank  thereof,  on  this  side  and  on  that,  there  came  up  every 
tree  of  food,  whose  leaf  falleth  not  off,  neither  is  the  fruit 
thereof  consumed ; it  is  brought  forth  again  in  its  months, 
because  the  waters  thereof  issue  out  of  the  sanctuary ; whence 
its  fruit  is  for  food,  and  its  leaf  for  medicine ,”  xlvii.  12.  The 
subject  here  treated  of  by  the  prophet  is  the  new  house  of  God, 
or  the  new  temple,  by  which  is  signified  a new  church,  and  in 
the  interior  sense  the  Lord’s  spiritual  kingdom  ; wherefore  the 
river , upon  whose  bank  came  up  every  tree  of  food,  signifies 
those  things  which  are  of  intelligence  and  wisdom,  see  n.  108, 
109,  2702,  3051 ; trees  the  perceptions  and  conjunctions  of  good 
and  truth,  n.  103,  2163,  2682,  2722,  2972,  4552  ; food , the  goods 
and  truths  themselves,  n.  680,  4459,5147,  5293,5576,5915; 
waters  issuing  out  of  the  sanctuary,  the  truths  which  constitute 
intelligence,  n.  2702,  3058,  3424,  4976,  5668  ; the  sanctuary, 
celestial  love,  in  the  supreme  sense  the  Divine  Human  [princi- 
ple] of  the  Lord,  from  Whom  is  that  love;  the  fruits , which 
are  for  food,  signify  the  goods  of  love,  n.  913,  983,  2846,  2847, 
3146  ; the  leaf  \ which  was  for  medicine,  signifies  the  truth  of 
faith,  n.  885  ; hence  it  is  evident  what  medicine  signifies,  viz., 
that  which  preserves  from  falses  and  evils  ; for  when  the  truth 
of  faith  leads  to  the  good  of  love,  it  preserves,  because  it  with- 
draws from  evils. 

6503.  “ To  embalm  his  father.” — That  hereby  is  signified 
lest  he  should  be  infected  with  any  contagion,  appears  (1.) 
from  the  signification  of  embalming , as  denoting  the  means  of 
preservation  from  contagion ; and  (2.)  from  the  representation 
of  Israel , who  is  here  the  father , as  denoting  the  good  of  the 
spiritual  church,  see  above,  n.  6499  : hence  it  is  evident,  that 
by  embalming  his  father,  is  signified  the  means  of  preservation, 
lest  the  good  of  the  spiritual  church  should  be  infected  with 
any  contagion.  The  reason  why  embalming  signifies  the  means 
of  preservation  from  contagion,  is,  because  the  purpose  of  em- 
balming bodies  was  to  preserve  them  from  decay.  The  means 
of  the  preservation  of  spiritual  good  from  contagion  is  also 
treated  of  in  what  presently  follows. 

6504.  “ And  the  physicians  embalmed  Israel.” — That  here- 
by is  signified  the  effect  to  preserve  the  good  which  is  from 
truth,  appears  (1.)  from  the  signification  of  embalming , as  de- 
noting the  means  of  preservation  from  contagion,  see  just  above, 
n.  6503,  in  the  present  case  the  effect  of  preservation,  because 
it  is  said,  “ they  embalmed  ;”  (2.)  from  the  signification  of 
physicians , as  denoting  preservation  from  evils,  see  above,  n. 
6502  ; and  (3.)  from  the  representation  of  Israel , as  denoting 
spiritual  good,  which  is  the  same  as  the  good  derived  from 
truth,  see  also  above,  n.  6499. 


GENESIS. 


11 


6503— 6508.] 

6505.  Ye r.  3.  “ And  forty  days  were  fulfilled  to  him.” — 
That  hereby  is  signified  a state  of  preparation  by  temptations, 
appears  (1.)  from  the  signification  of  the  number  forty,  as 
denoting  temptations,  see  n.  730,  862,  2272,  2273  ; and  (2.) 
from  the  signification  of  days , as  denoting  states,  see  n.  23, 
487,  488,  493,  893,  2788,  3462,  3785,  4850.  That  they  are 
states  of  preparation,  is  signified  by  those  days  being  fulfilled 
to  him  ; for  by  the  fulfilling  of  those  days,  preparation  was 
made  that  the  bodies  might  be  preserved  from  decay ; in  the 
spiritual  sense,  that  souls  might  be  preserved  from  the  conta- 
gion of  evil.  That  evils  and  falses  are  removed  by  means  of 
temptations,  and  that  man  is  thereby  prepared  to  receive  truths 
and  goods,  see  n.  868,  1692, 1717,  1740,  2272,  3318,  4341,  4572, 
5036J  5356,  6144. 

6506.  “Because  thus  the  days  of  the  embalmed  are  fulfilled.” 
• — That  hereby  is  signified  that  those  states  are  of  preservation, 
appears  (1.)  from  the  signification  of  days , as  denoting  states, 
see  just  above,  n.  6505  ; and  (2.)  from  the  signification  of 
being  embalmed,  as  denoting  the  means  of  preservation,  see 
also  above,  n.  6503. 

6507.  “ And  tihe  Egyptians  bemoaned  him.” — That  hereby 
is  signified  the  sadness  of  the  scientifics  of  the  church,  appears 
(1.)  from  the  signification  of  bemoaning,  as  denoting  the  height 
of  sadness,  and  the  representative  of  internal  mourning,  see  n. 
3801,  4786  ; and  (2.)  from  the  representation  of  the  Egyptians, 
as  denoting  the  scientifics  of  the  church,  see  n.  4749,  4964, 
4966.  The  sadness  of  the  scientifics  of  the  church,  signified 
by  the  Egyptians  bemoaning  Israel,  does  not  mean  sadness  on 
account  of  his  death,  for  this  sense  is  the  sense  of  the  letter ; 
but  it  here  signifies  sadness  because  the  good  of  the  church,, 
represented  by  Israel,  left  the  scientifics,  which  are  the  exter- 
nal things  of  the  church,  when  it  ascended  from  them  to  the 
internal  of  the  church,  which  is  the  good  of  truth  ; for  in  this 
case  it  no  longer  views  scientifics  attaching  to  itself,  ( apud  se,\ 
as  heretofore,  but  below  itself.  For  when  the  truth  of  the 
spiritual  church  becomes  good,  a turning  is  effected,  and  then 
it  no  longer  looks  at  truths  from  truths,  but  from  good;  this 
turning  has  been  occasionally  treated  of  before.  Hence  comes 
sadness : and  also  on  this  account,  that  in  this  case  another 
order  takes  place  amongst  scientifics,  which  is  not  effected  with- 
out pain. 

6508.  “ Seventy  days.” — That  hereby  is  signified  a full 
state,  appears  from  the  signification  of  seventy,  for  this  number 
involves  the  same  as  seven,  which  signifies  an  entire  period 
from  beginning  to  end,  thus  a full  state,  see  n.  728,  2044,. 
3845;  that  in  the  Word  numbers  signify  things,  see  n.  1963, 
1988,  2075,  2252,  3252,  4264,  4495,  4670,  5265,  6175 ; and 
that  numbers  multiplied  signify  the  same  as  the  simple  nuia 


12 


GENESIS. 


[Chap.  1. 

bers  from  which  they  are  compounded,  see  n.  5291,  5335,  5708  ; 
thus  seventy  the  same  with  seven.  That  seventy  denote  an 
entire  period,  thus  a full  state,  is  evident  also  from  the  follow- 
ing passages:  “It  shall  come  to  pass  in  that  day,  Tyre  shall  be 
given  up  to  oblivion  seventy  years , according  to  fhe  days  of  one 
king.  At  the  end  of  seventy  years  it  shall  be  unto  Tyre  as  the 
song  of  a harlot;  for  it  shall  come  to  pass,  at  the  end  of  seventy 
years , Jehovah  shall  visit  Tyre,”  Isaiah  xxiii.  15,  17;  Tyre 
•denotes  the  knowledges  of  good  and  truth  which  are  of  the 
church,  n.  1201,  which  should  be  given  to  oblivion  ; seventy 
years  denote  an  entire  period  from  beginning  to  end  ; accord- 
ing to  the  days  of  one  king,  denotes  the  state  of  truth  within 
the  church,  for  days  are  states,  n.  65Q5,  and  king  is  truth,  n. 
1672,  2015,  2069,  3009,  5044,  5068,  6148.  Every  one,  who 
weighs  the  matter,  may  see  that  by  Tyre  in  the  above  passage 
is  not  meant  the  city  of  Tyre;  and  that  without  the  internal 
sense  it  cannot  be  comprehended  what  is  meant  by  Tyre  being 
given  up  to  oblivion  seventy  years,  and  that  this  should  be  ac- 
cording to  the  days  of  one  king  ; and  so  of  the  rest.  And  in 
Jeremiah,  “ The  whole  earth  shall  be  for  a desolation,  for  a de* 
vastation  ; and  these  nations  shall  serve  the  king  of  Babel 
seventy  years ; and  it  shall  come  to  pass,  when  the  seventy 
years  shall  be  fulfilled,  I will  visit  their  iniquity  upon  the  king 
of  Babel,  and  upon  this  nation,”  xxv.  11, 12;  xxix.  10:  seventy 
years  denote  a full  state  of  desolation  and  devastation  ; this  was 
signified  by  the  captivity  of  seventy  years  which  the  Jewish 
people  endured.  And  in  Daniel,  “ Seventy  weeks  are  deter- 
mined upon  thy  people,  and  upon  thy  city  of  holiness,  to  finish 
the  transgression,  and  to  seal  up  sins,  and  to  expiate  iniquity; 
and  to  bring  the  justice  of  ages,  and  to  seal  up  the  vision  and 
the  prophet,  and  to  anoint  the  Holy  of  holies,”  ix.  24,  where 
seventy  manifestly  denotes  a full  state,  thus  an  entire  period, 
before  the  Lord  was  to  come,  whence  it  is  said  of  Him,  that 
He  came  in  the  fulness  of  time.  That  seventy  weeks  denote  a 
full  state,  is  evident  from  all  the  particulars  contained  in  that 
verse,  viz.,  that  so  many  were  determined  to  finish  the  trans- 
gression, also  to  expiate  iniquity,  and  to  bring  the  justice  of 
ages,  to  seal  up  the  vision  and  the  prophet,  to  anoint  the  Holy 
of  holies ; each  of  these  things  involves  fulness.  The  like  is 
involved  in  what  follows  immediately  afterwards  in  the  same 
chapter,  “Know  therefore  and  understand,  from  the  going 
forth  of  the  wmrd  even  to  restore  and  build  up  Jerusalem,  even 
to  Messiah  the  prince,  are  seven  weeks,”  verse  25,  where  seven 
denote  a full  state ; that  seven  as  well  as  seventy  signify  a full 
state,  may  be  seen  just  above  ; Jerusalem  in  this  passage  mani- 
festly denotes  a new  church,  for  Jerusalem  on  this  occasion  was 
not  built,  but  destroyed. 

6509.  Verses  4,  5,  6.  And  the  days  of  his  bemoaning  passed 


6509— 6513.] 


GENESIS. 


13 


away  / and  Joseph  spake  unto  the  house  of  Pharaoh , saying , 
If  now  1 have  found  grace  in  your  eyes , speak,  I pray  you,  in 
the  ears  of  Pharaoh,  saying,  My  father  adjured  me,  saying. 
Behold,  I die  £ in  my  sepulchre,  which  I have  digged  for  my- 
self in  the  land  of  Canaan,  there  shalt  thou  hury  me.  Mow 
' therefore  let  me  go  up,  I pray  thee,  and  hury  my  father,  and  I 
will  return.  And  Pharaoh  said.  Go  up,  and  hury  thy  father, 
as  he  hath  adjured  thee.  And  the  days  of  his  bemoaning  passed 
away,  signifies  that  the  states  of  sorrow  were  accomplished. 
And  Joseph  spake  unto  the  house  of  Pharaoh,  signifies  influx 
of  the  internal  principle  into  the  natural  mind.  Saying,  If  now 
I have  found  grace  in  your  eyes,  signifies  that  he  may  be  well 
received.  Speak,  I pray  you,  in  the  ears  of  Pharaoh,  saying, 
signifies  solicitation  to  consent.  My  father  adjured  me,  signi- 
fies that  he  has  the  church  at  heart.  Saying,  Behold,  I die,  sig- 
nifies that  it  ceased  to  be.  In  my  sepulchre,  which  I have 
digged  for  myself  in  the  land  of  Canaan,  there  shalt  thou  bury 
me,  signifies  that  it  was  to  be  raised  up  again  where  the  former 
church  had  been.  Now  therefore  let  me  go  up,  I pray  thee, 
and  bury  my  father,  signifies  resuscitation  of  the  church  there 
by  the  internal  principle.  And  I will  return,  signifies  presence 
in  the  natural  mind.  And  Pharaoh  said,  Go  up,  and  bury  thy 
father,  signifies  affirmation  that  the  church  be  raised  up  again. 
As  he  hath  adjured  thee,  signifies  because  he  has  it  at  heart. 

6510.  Yer.  4.  “And  the  days  of  his  bemoaning  passed 
away.” — That  hereby  is  signified  that  the  states  of  sorrow  were 
accomplished,  appears  (1.)  from  the  signification  of  passing 
away,  as  denoting  what  is  accomplished  ; and  (2.)  from  the  sig- 
nification of  days  of  bemoaning,  as  denot^ig  states  of  sorrow, 
see  above,  n.  6500  ; that  days  denote  states,  see  n,  6505. 

6511.  “And  Joseph  spake  unto  the  house  of  Pharaoh.” — 
That  hereby  is  signified  influx  of  the  internal  principle  into  the 
natural  mind,  appears  (1.)  from  the  signification  of  speaking,  as 
denoting  influx,  see  n.  2951,  5481,  5743,  5797 ; (2.)  from  the 
representation  of  Joseph,  as  denoting  the  internal  principle,  see 
above,  n.  6499;  (3.)  from  the  representation  of  house,  as  denot- 
ing the  mind,  see  n.  4973,  5023 ; and  (4.)  from  the  representa- 
tion of  Pharaoh,  as  denoting  the  natural  principle,  see  n.  5160, 
5799,  6015.  Hence  it  is  evident  that  by  Joseph  speaking  to  the 
house  of  Pharaoh,  is  signified  influx  of  the  internal  principle 
into  the  natural  mind. 

6512.  “ Saying,  If  now  I have  found  grace  in  your  eyes.” 
• — That  hereby  is  signified  that  he  may  be  well  received,  appears 
from  the  signification  of  finding  grace  in  the  eyes , as  being  a 
form  of  insinuation,  thus  that  he  may  be  well  received,  see  n. 
4975,  6178. 

6513.  “ Speak,  I pray  you,  in  the  ears  of  Pharaoh,  saying.” 
— That  fiereby  is  signified  solicitation  to  consent,  appears  (1.) 


14 


GENESIS. 


[Chap.  1. 

from  the  signification  of  speak,  I pray  you,  as  denoting  solicita- 
tion ; and  (2.)  from  the  signification  of  ears,  as  denoting  obedi- 
ence, see  n.  2542,  3869,  4551,  4652  to  4660 ; in  the  present  case 
consent,  because  it  is  to  the  king.  Obedience  also  is  consent, 
but  it  is  called  obedience  when  applied  to  those  of  inferior 
rank,  and  consent  when  applied  to  those  of  higher  rank. 

6514.  Yer.  5.  “My father  hath  adjured  me.” — That  hereby 
is  signified  that  he  has  the  church  at  heart,  appears  (1.)  from 
the  representation  of  Israel , who  is  here  th % father,  as  denoting 
the  spiritual  church,  see  n.  4286,  6426 ; and  (2.)  from  the  sig- 
nification of  adjuring,  as  denoting  to  bind  inwardly,  in  the 
present  case  to  have  at  heart,  for  he  who  binds  inwardly,  and 
thus  by  conscience,  does  it  because  he  has  it  at  heart ; hence 
this  is  here  signified  by  adjuring. 

6515.  “Saying,  Behold,  I die.” — That  hereby  is  signified 
that  the  church  ceased  to  be,  appears  from  the  signification  of 
dying,  as  denoting  no  longer  to  be,  see  n.  494,  and  as  denoting 
the  last  time  of  the  church,  when  it  expires,  n.  2908,  2917, 
2923. 

6516.  “ In  my  sepulchre,  which  I have  digged  for  myself  in 
the  land  of  Canaan,  there  shalt  thou  bury  me.” — That  hereby 
is  signified  that  the  church  was  to  be  raised  up  again,  where  a 
former  church  had  been,  appears  (1.)  from  the  signification  of  a 
sepulchre,  and  of  burying,  as  denoting  resuscitation,  see  n.  5551  ; 
and  (2.)  from  the  signification  of  the  land  of  Canqan,  as  denot- 
ing the  Lord’s  kingdom  and  church,  see  n.  1413,  1437,  1607, 
1866,  3038,  3481,  3705,  4240,  4447.  The  reason  why  Jacob 
was  willing  to  be  buried  in  the  land  of  Canaan,  where  Abraham 
and  Isaac  were  buried,  and  not  elsewhere,  was,  because  his 
posterity  were  to  possess  it,  and  thus  he  would  lie  amongst  his 
own  people;  but  in  the  internal  sense  this  was  not  signified, 
but  something  else,  viz.,  regeneration  and  resurrection,  because 
the  church  was  there ; for  by  burial,  in  the  internal  sense,  is 
signified  regeneration  and  resurrection,  see  n.  2916,  2917,  4621, 
5551;  by  the  land  of  Canaan,  the  church,  as  is  evident  from 
vthe  passages  here  above  cited  ; and  by  Abraham,  Isaac,  and 
Jacob,  the  Lord  as  to  the  Divine  [principle]  itself,  and  the  Di- 
vine Human,  and  in  the  respective  sense  the  Lord’s  kingdom  as 
to  its  internal  and  external,  see  n.  1965, 1989,2011,  3245,  3305, 
4615,  6098,  6185,  6276  ; this  now  in  the  internal  sense  is  sig- 
nified by  their  burial  there  ; hence  amongst  the  Jews  who 
believe  in  a resurrection,  there  still  remains  an  opinion,  that 
although  they  are  buried  elsewhere,  they  shall  nevertheless  rise 
again  there.  The  reason  why  it  is  said  that  the  church  will  be 
raised  again  where  a former  church  had  been,  is,  because  the 
Lord’s  church  from  the  most  ancient  times  had  been  there,  see 
n.  3686,  4447,  4454,  4516,  4517,  5136 : hence  also  it  was  that 
Abraham  was  ordered  to  go  thither,  and  that  the  posterity  of 


GENESIS. 


15 


6514— 6517.] 

Jacob  were  introduced  thither;  not  because  that  land  was  more 
holy  than  other  lands,  but  because  from  the  most  ancient  times 
all  the  places  therein,  provinces  and  cities,  as  well  as  mountains 
and  rivers,  were  representative  of  such  things  as  are  of  the 
Lord’s  kingdom,  and  the  names  themselves,  which  were  given 
them,  involved  such  things ; for  every  name  which  is  given 
from  heaven  to  any  place  or  person,  involves  what  is  celestial 
and  spiritual ; and  when  it  is  given  from  heaven  it  is  then  per- 
ceived there ; and  the  most  ancient  church,  which  was  celestial, 
and  had  communication  with  heaven,  gave  the  names.  The 
reason  therefore  why  the  church  was  again  to  be  established 
there,  was,  because  the  Word  was  to  be  given,  in  which  all 
things,  collectively  and  individually,  might  be  representative 
and  significative  of  spiritual  and  celestial  things,  and  thus  the 
Word  might  be  understood  in  heaven  as  well  as  on  earth  ; 
which  could  not  possibly  have  been  the  case,  unless  the  names 
of  places  and  of  persons  were  also  significative.  Hence  it  is, 
that  the  posterity  of  Jacob  were  introduced  thither,  and  hence 
prophets  were  there  raised  up  by  whom  the  Word  was  written  ; 
and  also  on  this  account,  the  representative  of  a church  was 
instituted  amongst  the  posterity  of  Jacob.  Hence  it  is  evident 
why  it  is  said  that  a church  was  to  be  raised  up  again  where  a 
former  church  had  been.  That  the  names  contained  in  the 
Word  signify  things,  see  n.  1224,  1264,  1876, 1888,  4442,  5225, 
besides  several  other  places,  where  the  significations  of  the 
names  have  been  explained  : but  that  those  names  are  perceived 
in  heaven  as  to  their  signification,  and  this  without  instruction, 
is  an  arcanum  which  no  one  has  heretofore  known ; wherefore 
it  may  be  expedient  to  declare  it.  Whilst  the  Word  is  reading, 
the  Lord  flows-in  and  teaches ; there  are  also  (what  is  wonder- 
ful) scriptures  in  the  spiritual  world,  which  I have  occasionally 
seen,  and  which  I was  able  to  read,  but  not  to  understand  ; 
nevertheless,  they  are  clearly  understood  by  good  spirits  and 
angels,  because  they  are  in  agreement  with  their  universal  lan- 
guage ; and  it  has  been  given  me  to  know,  that  every  single 
expression  therein,  even  to  each  syllable,  involves  such  things 
as  are  of  that  world,  thus  spiritual  things  ; and  that  they  are 
there  perceived  by  their  aspiration,  and  from  the  affection  re- 
sulting from  the  pronunciation  of  them,  thus  from  a milder  or 
harsher  modification  ; but  this  possibly  scarcely  any  one  will 
believe.  This  discovery  is  made,  to  the  intent  it  may  be  known, 
that  names  in  the  Word,  inasmuch  as  they  are  inscribed  in 
heaven,  are  instantly  perceived  there  as  to  their  signification. 

6517.  “ Now,  therefore,  let  me  go  up,  I pray  thee,  and  bury 
my  father.”- — That  hereby  is  signified  the  resuscitation  of  the 
church  there  by  the  internal  principle,  appears  (1.)  from  the 
signification  of  being  buried , as  denoting  resuscitation,  see  just 
above,  n.  6516 ; (2.)  from  the  representation  of  Israel , who  is 


16 


GENESIS. 


[Chap.  1. 


here  \hs  father,  as  denoting  the  church,  see  also  above,  n.  6514 ; 
and  (3.)  from  the  representation  of  Joseph,  (who  says  this  of  him- 
self,) as  denoting  the  internal  principle,  see  n.  6499. 

6518.  “ And  I will  return.” — That  hereby  is  signified  pres- 
ence in  the  natural  mind,  appears  from  the  signification  of 
returning,  as  denoting  presence  ; for  in  the  internal  sense,  to 
depart  and  to  go,  signify  to  live,  see  n.  3335,  4882,  5493,  5605 ; 
hence  to  return  or  to  come  again  denotes  the  presence  of  life 
there  from  whence  departure  was  made,  for  the  mind  is  still 
present  there.  The  reason  why  it  denotes  presence  in  the 
natural  mind,  is,  because  by  the  land  of  Egypt,  to  which  he 
was  to  return,  is  signified  the  natural  mind,  see  n.  5276,  5278, 
5280,  5288,  5301. 

6519.  Ver.  6.  “ And  Pharaoh  said,  Go  up,  and  bury  thy 
father.” — That  hereby  is  signified  affirmation  that  the  church 
may  be  raised  up  again,  appears  from  what  was  said  just  above, 
where  the  like  words  occur ; that  it  denotes  affirmation,  is  evi- 
dent. 

6520.  “ As  he  hath  adjured  thee.” — That  hereby  is  signified 
that  he  has  it  at  heart,  appears  from  the  signification  of  adjur- 
ing, as  denoting  to  have  at  heart,  see  above,  n.  6514. 

6521.  Verses  7 — 9.  And  Joseph  went  up  to  bury  his  father  ; 
and  with  him  went  up  all  the  servants  of  Pharaoh,  the  elders 
of  his  house,  and  all  the  elders  of  the  land  of  Egypt,  and  all 
the  house  of  Joseph,  and  his  brethren,  and  his  father’s  house  ; 
only  their  infants,  and  their  flocks,  and  their  herds,  they  left  in 
the  land  of  Goshen.  And  there  went  up  with  him  also  chariots, 
arid  horsemen  ; and  it  was  a very  great  army.  And  Joseph 
went  up  to  bury  his  father,  signifies- the  internal  principle  for 
the  re-establishment  of  the  church.  And  with  him  went  up  all 
the  servants  of  Pharaoh,  signifies  that  it  adjoined  to  itself  the 
scientifics  of  the  natural  principle.  The  elders  of  his  house, 
signifies  which  were  in  agreement  with  good.  And  all  the 
elders  of  the  land  of  Egypt,  signifies  that  they  were  in  agree- 
ment with  truth.  And  all  the  house  of  Joseph,  signifies  the 
celestial  things  of  the  spiritual  principle.  And  his  brethren, 
signifies  the  truths  thence  derived.  And  his  father’s  house,  sig- 
nifies spiritual  good.  Only  their  infants,  signifies  innocence. 
And  their  flocks,  signifies  charity.  And  their  herds,  signifies 
exercises  of  charity.  They  left  in  the  land  of  Goshen,  signifies 
that  they  were  in  the  inmost  of  the  scientifics  of  the  church. 
And  there  went  up  with  him  also  chariots,  signifies  doctrinals. 
And  horsemen,  signifies  intellectual  things.  And  it  was  a very 
great  army,  signifies  truths  and  goods  conjoined. 

6522.  Yer.  7.  “And  Joseph  went  up  to  bury  his  father.” — 
That  hereby  is  signified  the  internal  principle  for  the  re-estab* 
lishment  of  the  church,  appears  (1.)  from  the  representation  of 
Joseph,  as  denoting  the  internal  principle,  see  above,  n.  6499 ; 


6518— 6524.] 


GENESIS. 


17 


(2.)  from  the  signification  of  being  bulled,  as  denoting  resus- 
citation, see  n.  6516,  thus  re-establishment,  because  it  is  pre- 
dicated of  the  church  ; and  (3.)  from  the  representation  of  Israel , 
who  is  here  the  father , as  denoting  the  church,  see  n.  4286, 
6426. 

6523.  “ And  with  him  went  up  all  the  servants  of  Pharaoh.” 
— That  hereby  is  signified  that  it  adjoined  to  itself  the  scien- 
tifics  of  the  natural  principle,  appears  (1.)  from  the  signification 
of  going  up  with  him , a3  denoting  to  adjoin  to  himself;  for  as  it 
was  by  his  command  that  they  went  up,  he  adjoined  them  to 
himself.  (2.)  From  the  signification  of  the  servants  of  Pharaoh, 
as  denoting  the  scientifics  of  the  natural  principle  ; for  by  Pha- 
raoh is  represented  the  natural  principle  in  general,  see  n.  3160, 
5799,  6015;  and  whereas  in  the  natural  principle  there  are 
scientifics,  these  are  signified  by  his  servants,  as  also  by  the 
Egyptians,  see  n.  1164,  1165,  il86,  1462,  4749,  4964,  4966, 
6004,  4700,  5702. 

6524.  “The  elders  of  his  house.” — That  hereby  is  signified 
which  were  in  agreement  with  good,  appears  (1.)  from  the  sig- 
nification of  elders , as  denoting  the  chief  things  of  wisdom,  thus 
agreeing  with  good,  of  which  we  shall  speak  presently  ; and  (2.) 
from  the  signification  of  house , as  denoting  good,  see  n.  2559, 
3652,  3720,  4982.  Elders  denote  the  chief  things  of  wisdom, 
because  in  the  Word,  old  men  signify  such  as  are  wise,  and  in 
the  sense  abstracted  from  person,  wisdom.  Inasmuch  as  the 
twelve  tribes  of  Israel  signified  all  truths  and  goods  in  the  com- 
plex, there  were  set  over  them  princes,  and  also  elders ; by 
princes,  were  signified  primary  truths,  which  are  of  intelli- 
gence; and  by  elders,  the  chief  things  of  wisdom,  thus  which 
are  of  good.  That  princes  signify  primary  truths  which  are  of 
intelligence,  may  be  seen,  n.  1482,  2089,  5044 ; but  that  elders 
signify  the  chief  things  of  wisdom,  and  old  men  wisdom,  is 
evident  from  the  following  passages  : “ They  shall  extol  Jehovah 
in  the  congregation  of  the  people,  and  praise  him  in  the  assem- 
bly of  the  old  menf  Psalm  cvii.  22  ; where  the  congregation  of 
the  people  denotes  those  who  are  in  the  truths  of  intelligence, 
for  congregation  is  predicated  of  truths,  n.  6355,  and  also  peo- 
ple, n.  1259,  1260,  2928,  3295,  3581  ; the  assembly  of  the  old 
men  denotes  those  who  are  in  the  good  of  wisdom  ; for  wisdom 
is  of  life,  thus  of  good,  but  intelligence  is  of  knowledges,  thus 
o.f  truth,  n.  1555.  Again,  “/  am  wiser  than  the  old , because  1 
have  kept  thy  commandments,”  Psalm  cxix.  100,  where  the 
old  manifestly  denote  the  wise.  In  like  manner  in  Job,  “ In 
the  old  there  is  wisdom , in  length  of  days  intelligence ,”  xii.  12. 
And  in  Moses,  “ Thou  shalt  rise  up  before  the  hoary  head , and 
s halt  honour  the  faces  of  the  old ,”  Levit.  xix.  32  ; this  command 
was  given,  because  the  old  represented  wisdom.  And  in  the 
Revelation,  “ On  the  thrones  I saw  four  and  twenty  elders 

VOL.  VII.  2 


18 


GENESIS. 


[Chap.  1. 

sitting,  clothed  in  white  garments,  and  they  had  on  their  heads 
golden  crowns,”  iv.  4;  elders  denote  those  things  which  are  of 
wisdom,  and  thus  of  good  ; that  elders  denote  those  things,  is 
evident  from  the  description,  that  they  sat  on  thrones,  were 
clothed  in  white  garments,  and  had  golden  crowns  on  their 
heads  ; for  thrones  denote  the  truths  of  intelligence  derived  from 
the  good  of  wisdom,  n.  5313,  in  like  manner  white  garments; 
that  garments  denote  truths,  see  n.  1073,  4545,  4763,  5248, 
5954,  and  that  white  is  predicated  of  truth,  n.  3301,  5319  ; the 
golden  crowns  on  their  heads  denote  the  goods  of  wisdom,  for 
gold  is  the  good  of  love,  n.  113, 1551,  1552,  5658  ; and  the  head 
denotes  the  celestial  principle,  where  wisdom  is,  n.  4938,  4939, 
5328,  6436.  They  who  are  in  the  third  or  inmost  heaven,  thus 
nearest  the  Lord,  are  called  wise ; but  they  who  are  in  the 
middle  or  second  heaven,  thus  not  so  near  Him,  are  called 
intelligent.  Again,  “ All  the  angels  stood  about  the  throne, 
and  the  elders , and  the  four  beasts,”  Rev.  vii.  11,  where  also 
elders  denote  those  things  which  are  of  wisdom.  So  likewise 
in  the  following  passages  : “ The  boy  shall  lift  up  himself  against 
the  old  man , and  the  despised  against  the  honourable,”  Isaiah 
iii.  5.  Again,  “ Jehovah  Zebaoth  shall  reign  in  Mount  Zion, 
and  in  Jerusalem,  and  before  his  elders  in  glory,”  xxiv.  23. 
And  in  Jeremiah,  “My  priests  and  my  elders  have  expired  in 
the  city,  because  they  have  sought  food  for  themselves  where- 
with to  refresh  their  soul,”  Lam.  i.  19.  Again,  “ Her  king 
and  her  princes  are  among  the  Gentiles,  there  is  no  law  ; the 
elders  of  the  daughter  of  Zion  sit  upon  the  earth,  and  are 
silent,”  Lam.  ii.  9, 10.  Again,  “ They  have  ravished  the  women 
in  Zion,  the  virgins  in  the  cities  of  Judah ; princes  are  hanged 
up  by  their  hands,  the  faces  of  the  old  men  were  not  honoured , 
the  elders  have  ceased  from  the  gate,”  Lam.  v.  11,  12,  14.  And 
in  Ezekiel,  “ Misery  shall  come  upon  misery,  and  rumour  shall 
be  upon  rumour ; therefore  they  shall  seek  a vision  from  the 
prophet,  but  the  law  hath  perished  from  the  priest,  and  counsel 
from  the  elders  / the  king  shall  mourn,  and  the  prince  shall  be 
clothed  with  astonishment,”  vii.  26,  27.  And  in  Zechariah, 
“ There  shall  yet  dwell  old  men  and  women  in  the  streets  of 
Jerusalem,  and  a man  in  whose  hand  is  his  staff  on  account 
of  the  multitude  of  days,”  viii.  4.  That  elders  might  represent 
those  things  which  are  of  wisdom,  there  was  taken  from  the 
spirit  of  Moses,  and  given  to  them,  whence  they  prophesied, 
Numb.  vi.  16,  and  the  following  verses.  In  the  opposite  sense, 
elders  denote  those  things  which  are  contrary  to  wisdom,  Ezek. 
viii.  11,  12. 

6525.  “And  all  the  elders  of  the  land  of  Egypt.” — That 
hereby  is  signified  which  were  in  agreement  with  truth,  appears 
(1.)  from  the  signification  of  elders , as  denoting  the  chief  things 
of  wisdom,  thus  the  things  in  agreement  with  good,  see  just 


6525—6533.] 


GENESIS. 


19 


above,  n.  6524,  in  the  present  case  they  are  in  agreement  with 
truth,  for  the  things  which  are  in  agreement  with  good,  are  in 
agreement  also  with  truth  ; (2.)  from  the  signification  of  the 
land  of  Egypt , as  denoting  the  natural  mind  where  scientifics 
are,  see  n.  5276,  5278,  5280,  5288,  5301,  thus  also  where 
truths  are,  for  scientifics  are  the  truths  of  the  natural  mind, 
and  when  they  are  truths,  they  are  called  scientific  truths. 

6526.  Ver.  8.  “And  all  the  house  of  Joseph.” — That  here- 
by are  signified  the  celestial  things  of  the  spiritual  principle, 
appears  from  the  representation  of  Joseph , as  denoting  the  ce- 
lestial of  the  spiritual  principle,  see  n.  4286,  4592,  4963,  5307, 
5331,  5332 : hence  the  house  of  Joseph  denotes  the  celestial 
things  of  the  spiritual  principle. 

6527.  “And  his  brethren.” — That  hereby  are  signified  the 
truths  thence  derived,  appears  from  the  representation  of  the 
sons  of  Israel,  who  are  here  the  brethren  of  Joseph,  as  denot- 
ing spiritual  truths,  see  n.  5414,  5879,  5951 ; these  truths  are 
also  from  the  internal  celestial  principle,  which  is  Joseph,  but 
through  spiritual  good,  which  is  Israel. 

6528.  “And  his  father’s  house.” — That  hereby  is  signified 
spiritual  good,  appears  from  the  representation  of  Israel , who 
is  here  the  father , as  denoting  spiritual  good,  see  n.  3654, 
4598,  5801,  5803,  5806,  5812,  5817,  5819,  5826,  5833  : hence 
his  house  denotes  in  the  complex  all  the  things  of  that  good. 

6529.  “ Only  their  infants.” — That  hereby  is  signified  in- 
nocence*  appears  from  the  signification  of  infants , as  denoting 
innocence,  see  n.  430,  3183,  5608. 

6530.  “And  their  flocks.”— That  hereby  is  signified  charity, 
appears  from  the  signification  of  flocks , as  denoting  the  interior 
good  of  charity,  see  n.  5913,  6048. 

6531.  “ And  their  herds.” — That  hereby  are  signified  the 
exercises  of  charity,  appears  from  the  signification  of  herds , as 
denoting  the  exterior  goods  of  charity,  see  n.  2566,  5913,  6048, 
thus  the  exercises  thereof,  for  these  are  the  exterior  goods  of 
charity. 

6532.  “They  left  in  the  land  of  Goshen.” — That  hereby  is 
signified  that  they  were  in  the  inmost  of  scientifics,  appears 
from  the  signification  of  the  land  of  Goshen , as  denoting  the 
midst  or  inmost  in  the  natural  principle,  where  the  scientifics 
of  the  church  are,  see  n.  5910,  6028,  6031,  6068.  That  the 
interior  and  exterior  goods  of  innocence  and  charity  (n.  6529 
to  6531)  were  in  that  inmost,  is  signified  by  leaving  the  infants, 
the  flocks,  and  herds  in  the  land  of  Goshen  ; for  the  things 
which  are  left  any  where,  are  there  ; thus  by  their  leaving  in 
the  internal  sense  is  not  signified  to  leave,  but  to  be  there,  viz., 
in  the  inmost  of  the  scientifics  of  the  church,  which  is  the 
land  of  Goshen. 

6533.  Ver.  9.  “And  there  went  up  with  him  also  chariots.” 


20 


GENESIS. 


[Chap.  1. 

— That  hereby  are  signified  doctrinals,  appears  from  the  sig- 
nification of  chariots,  as  denoting  doctrinals,  see  n.  5321,  5945. 

6534.  “And  horsemen.” — That  hereby  are  signified  intel- 
lectual things,  appears  from  the  signification  of  horsemen,  as 
denoting  those  things  which  are  of  the  intellect,  for  by  horse 
is  signified  the  intellectual  principle,  see  n.  2760  to  2762,  3217, 
5321,  6125.  That  horsemen  denote  those  things  which  are  of 
the  intellect,  maybe  manifest  from  the  following  passages: 
“ Jehovah  alone  did  lead  him,  he  caused  him  to  ride  upon  the 
high  places  of  the  earth,”  Deut.  xxxii.  12,  13,  speaking  of  the 
ancient  church  ; to  cause  to  ride  on  the  high  places  of  the  earth, 
denotes  to  gift  with  superior  intellect.  And  in  David,  “ Mount 
in  thine  honour,  and  ride  upon  the  word,  of  truth,  and  of  meek- 
ness, and  of  justice;  and  thy  right  hand  shall  teach  thee  won- 
derful things,”  Psalm  xlv.  4,  speaking  of  the  Lord  ; to  ride 
upon  the  word  of  truth,  denotes  to  be  in  the  very  intellect  itself 
of  truth.  Again,  “ Sing  unto  God,  praise  his  name,  extol  him 
that  rideth  upon  the  clouds,  by  his  name  Jah,”  lxviii.  4,  speak- 
ing also  of  the  Lord  ; clouds  denote  the  literal  sense  of  the  Word, 
see  preface  to  Gen.  xviii.,  n.  4060,  4391,  5922,  6343  ; to  ride 
upon  them  denotes  to  be  in  the  internal  sense,  where  truth  is 
in  its  intelligence  and  wisdom.  And  in  Zechariah,  “ In  that 
day  I will  smite  every  horse  with  astonishment,  and  his  rider 
with  madness , and  I will  open  mine  eyes  upon  the  house  of 
Judah  ; but  every  horse  of  the  people  I will  smite  wilh  blind- 
ness,”  xii.  4 ; where  horse  denotes  the  intellectual  principle,  and 
his  rider  the  intellect.  Who  does  not  see  that  horse  in  this  pas- 
sage does  not  mean  a horse,  nor  rider,  a rider?  but  that  such  a 
principle  is  signified  as  can  be  smitten  with  astonishment  and 
madness,  and  also  with  blindness  ; that  this  has  relation  to  the 
intellect,  is  evident.  That  by  horses  and  horsemen  are  signi- 
fied intellectual  things,  and  in  the  opposite  sense  reasonings  and 
the  falses  thence  derived,  may  be  manifest  from  the  Revelation, 
“ I saw,  when  behold  a white  horse,  and  he  that  sat  upon  him 
had  a bow,  and  a crown  was  given  to  him,  and  he  went  forth 
conquering.  Then  there  went  forth  another  bay  horse,  and  to 
him  that  sat  upon  him  it  was  given  to  take  away  peace  from  the 
earth,  and  that  they  should  slay  each  other,  whence  there  was 
given  to  him  a great  dagger.  I saw,  when  behold  a black  horse, 
and  he  that  sat  upon  him  had  a pair  of  balances  in  his  hand  : 
then  I saw,  when  behold  & pale  horse,  and  his  name  that  sat  upon 
him  was  Death,”  vi.  2,  4 to  6,  8.  That  in  this  passage,  horses 
and  they  that  sat  upon  them  signify  such  things  as  are  of  the 
understanding  of  truth,  and  in  the  opposite  sense  such  as  are 
of  the  false  principle,  is  evident  from  every  particular  contained 
in  it;  the  white  horse  and  he  that  sat  upon  him,  denote  the 
understanding  of  truth  from  the  Word  ; that  he  who  sat  upon 
the  white  horse  is  the  Lord  as  to  the  Word,  is  expressly  said, 


6534: — 6536.] 


GENESIS. 


21 


Eev.  xix.  It,  13,  16 ; the  bay  horse  and  he  that  sat  upon  him. 
denote  reasonings  grounded  in  the  lusts  of  evil,  whereby  vio- 
lence is  done  to  the  truths  derived  from  the  Word;  the  black 
horse  and  he  that  sat  upon  him,  denote  the  intellectual  princi- 
ple of  truth  extinguished;  and  the  pale  horse  and  he  that  sat 
upon  him,  denote  damnation  thence  derived.  In  the  opposite 
sense,  horses  and  horsemen  denote  the  intellect  perverted,  and 
the  falses  thence  derived,  as  in  Ezekiel,  “Aholah  committed 
whoredom  under  me,  and  she  doated  upon  her  lovers,  captains 
and  leaders,  all  young  men  of  desire,  horsemen  riding  on  horses . 
Her  sister  Aholibah  loved  her  neighbours  the  sons  of  Asher, 
captains  and  leaders,  clothed  with  perfect  ornament,  horsemen 
riding  on  horses , all  young  men  of  desire,”  xxiii.  5,  6,  12  ; 
where  Aholah  denotes  the  perverted  spiritual  church,  which  is 
Samaria,  and  Aholibah  denotes  the  perverted  celestial  church, 
which  is  Jerusalem : for  the  Israelites,  who  were  of  Samaria, 
represented  the  spiritual  church,  but  the  Jews,  who  were  of  Je- 
rusalem, represented  the  celestial  church ; the  Assyrians  and 
sons  of  Asher  denote  reasoning  against  the  truths  of  faith,  n. 
1186;  horsemen  riding  on  horses  denote  perverted  intellect, 
whence  come  falses.  And  in  Habakkuk,  “ Behold  I raise  up 
the  Chaldeans,  a bitter  and  hasty  nation,  marching  into  the 
breadth  of  the  earth,  to  inherit  habitations  not  their  own ; 
whose  horses  are  swifter  than  leopards,  fiercer  than  the  wolves 
of  the  evening,  that  their  horsemen  map  spread  themselves , 
whence  their  horsemen  come  from  far,”  i.  6,  8 ; where  the  Chal- 
deans denote  those  who  are  in  falses,  but  in  externals  appear  to 
be  in  truths,  thus  they  denote  the  profanation  of  truth,  as  Babel 
denotes  the  profanation  of  good,  see  n.  1182,  1368  ; to  march 
into  the  breadth  of  the  earth,  denotes  to  destroy  truths ; that 
the  breadth  of  the  earth  denotes  truth,  see  n.  34:33,  34:34,  4482  : 
hence  it  is  evident  that  the  horsemen,  who  spread  themselves, 
and  come  from  far,  denote  those  things  which  are  of  perverted 
intellect,  thus  falses. 

6535.  “And  it  was  a very  great  army.” — That  hereby  are 
signified  truths  and  goods  conjoined,  appears  from  the  signifi- 
cation of  army , as  denoting  truths  and  goods,  see  n.  3448  ; and 
whereas  in  this  case  the  truths  and  goods,  which  are  signified 
by  the  elders  of  the  house  of  Pharaoh,  by  the  elders  of  the 
land  of  Egypt,  by  the  house  and  brethren  of  Joseph,  and  by 
the  house  of  their  father,  were  together,  therefore  by  a very 
great  army  are  here  signified  truths  and  goods  conjoined. 

6536.  Yerses  10,  11.  And  they  came  to  the  threshing-floor 
of  Atad , which  is  in  the  passage  of  Jordan , and  there  they 
mourned  a great  and  very  sore  lamentation1  and  he  made  a 
•mourning  for  his  father  seven  days.  And  the  inhabitant  of  the 
land , the  Canaanite , saw  the  mourning  in  the  thresing-floor  of 
Atad , and  they  said , This  is  a grievous  mourning  to  the  Egyp - 


22 


GENESIS. 


[C/HA.P.  1. 

tians : wherefore  they  called  the  name  thereof  Ahel-Mizraim , 
which  is  in  the  passage  of  Jordan.  And  they  came  to  the  thresh- 
ing-floor of  Atad,  signifies  the  first  state.  Which  is  in  the  pas- 
sage of  Jordan,  signifies,  of  initiation  into  the  knowledges  of 
good  and  truth.  And  there  they  mourned  a great  and  very  sore 
lamentation,  signifies  grief.  And  he  made  a mourning  for  his 
father  seven  days,  signifies  the  end  of  grief.  And  the  inhabi- 
tant of  the  land,  the  Canaanite,  saw  the  mourning  in  the  thresh- 
ing-floor of  Atad,  signifies  perception  of  grief  by  the  good  of 
the  church.  And  they  said,  This  is  a grievous  mourning  to  the 
Egyptians,  signifies  that  scientifics  have  grief  before  they  are 
initiated  into  the  truths  of  the  church.  Wherefore  they  called 
the  name  thereof  Abel-Mizraim,  signifies  the  quality  of  grief. 

6537.  Ver.  10.  “And  they  came  to  the  threshing-floor  of 
Atad.” — That  hereby  is  signified  the  first  state,  appears  (1.) 
from  the  signification  of  a threshing-floor , as  denoting  where 
the  good  of  truth  is ; for  in  a threshing-floor  there  is  corn,  and 
by  corn  is  signified  the  good  derived  from  truth,  n.  5295,  5110, 
and  also  the  truth  of  good,  n.  5959 ; and  (2.)  from  the  signifi- 
cation of  Atad , as  denoting  the  quality  of  tnat  state,  as  is  the 
case  with  names  of  places  elsewhere.  By  the  threshing-floor 
of  Atad  is  signified  a state  towards  the  good  and  truth  of  the 
church,  because  it  was  in  the  passage  of  Jordan ; and  by  that 
passage  is  signified  initiation  into  the  knowledges  of  good  and 
truth,  of  which  we  shall  speak  presently ; for  Jordan  was  the 
first  boundary  to  the  land  of  Canaan,  and  whereas  by  the  land 
of  Canaan  is  signified  the  church,  therefore  by  Jordan  are  sig- 
nified those  things  which  are  the  first  of  the  church,  or  by 
which  entrance  to  the  church  is  opened.  Hence  it  is,  that  by 
the  threshing-floor  of  Atad  is  signified  the  first  state ; and 
whereas  the  first  state  was  signified,  mourning  was  made  near 
the  threshing-floor,  inasmuch  as  it  was  on  this  side  Jordan, 
and  the  land  of  Canaan  was  there  in  sight,  whereby  is  signified 
the  church.  That  a threshing-floor  signifies  where  the  good  of 
truth  and  the  truth  of  good  are,  thus  wThere  the  things  of  the 
church  are,  is  manifest  from  Joel,  “Be  glad,  ye  sons  of  Zion, 
and  rejoice  in  Jehovah  your  God ; the  threshing-floors  are  full 
of  corn , and  the  presses  overflow  with  new'  wine  and  oil,”  ii. 
23,  24,  where  the  sons  of  Zion  denote  truths  derived  from 
good ; the  threshing-floors  full  of  corn  denote  that  truths  and 
goods  abound.  And  in  Hosea,  “Be  not  glad,  Israel,  because 
thou  hast  committed  whoredom  from  under  thy  God,  thou  hast 
loved  a harlot’s  hire  upon  all  floors  of  corn  • the  floor  and  the 
wine-press  shall  not  feed  them,  and  the  new  wine  shall  lie  to 
them,”  ix.  1,  2 ; where  to  commit  whoredom  and  to  love  the 
hire  of  a harlot,  denotes  to  falsify  truths,  and  to  love  what  is 
falsified  ; floors  of  corn  denote  the  truths  of  good  falsified.  In- 
asmuch as  a threshing-floor  signified  good  and  also  truth,  there- 


6537—6541.] 


GENESIS. 


23 


fore  at  the  time  when  they  gathered  from  the  floor,  they  cele- 
brated the  feast  of  tabernacles,  of  which  it  is  thus  written  in 
Moses,  “Thou  shalt  observe  the  feast  of  tabernacles  seven  days, 
when  thou  hast  gathered  from  thy  threshing-floor , and  from 
thy  wine-press,”  Dent.  xvi.  13;  the  feast  of  tabernacles  signi- 
fied holy  worship,  thus  worship  grounded  in  good  and  truth, 
n.  3312,  4391. 

6538.  “Which  is  in  the  passage  of  Jordan.” — That  hereby 
is  signified,  of  initiation  into  the  knowledges  of  good  and  truth, 
appears  from  the  signification  of  Jordan , as  denoting  initiation 
into  the  knowledges  of  good  and  truth,  thus  denoting  the  first 
of  the  Lord’s  kingdom  and  church  as  to  entrance,  and  the  last 
as  to  exit,  see  n.  4255  ; that  the  rivers  where  the  land  of  Canaan 
terminated  were  representative  of  the  ultimates  in  the  Lord’s 
kingdom,  see  n.  1585,  4116,  4240.  Hence  it  is,  that  by  the 
passage  of  Jordan  is  signified  initiation  into  the  knowledges 
of  good  and  truth,  for  these  knowledges  are  the  first  things 
whereby  man  is  initiated  into  the  things  of  the  church. 

6539.  “And  there  they  mourned  a great  and  very  sore 
lamentation.” — That  hereby  is  signified  grief,  appears  from  the 
signification  of  lamentation , as  denoting  grief ; the  grief  which 
is  here  signified  is  the  grief  of  initiation,  see  just  above,  n.  6537, 
for  before  the  knowledges  of  good  and  truth,  which  are  initia- 
ments,  can  be  implanted  into  good,  and  thereby  become  the  good 
of  the  church,  there  is  grief,  for  another  state  must  be  induced 
in  the  natural  principle,  and  the  scientifics  in  that  principle 
must  be  otherwise  arranged ; thus  the  things  which  man  had 
previously  loved  must  be  destroyed,  therefore  also  he  must 
undergo  temptations  : hence  the  grief  which  is  represented  by 
the  great  and  sore  lamentation  which  they  mourned. 

6540.  “And  he  made  a mourning  for  his  father  seven  days.” 
— -That  hereby  is  signified  the  end  of  grief,  appears  (1.)  from 
the  signification  of  mourning , as  denoting  grief  before  the  know'- 
ledges  of  good  and  truth  are  implanted,  see  just  above,  n.  6539  ; 
and  (2.)  from  the  signification  of  seven  days,  as  denoting  an 
entire  period  from  beginning  to  end,  see  n.  728,  2044,  3845, 
6508,  in  the  present  case  therefore  denoting  the  end,  because 
when  those  days  were  finished,  they  passed  over  Jordan. 

6541.  Yerse  11.  “And  the  inhabitant  of  the  land,  the 
Canaanite,  saw  the  grievous  mourning  in  the  threshing-floor  of 
Atad.” — That  hereby  is  signified  the  perception  of  grief  by 
the  good  of  the  church,  appears  (1.)  from  the  signification  of 
seeing,  as  denoting  perception,  see  n.  2150,  3764,  4723,  5400  , 
(2.)  from  the  signification  of  inhabitant,  as  denoting  good,  see 
n.  2268,  2451,  2712,  3613  ; (3.)  from  the  signification  of  the 
land,  in  the  present  case  of  Canaan,  where  the  inhabitant  the 
Canaanite  dwelt,  as  denoting  the  church,  see  n.  1413,  1437, 
1607,  1866,  3038,  3481,  3705  ; (4.)  from  the  signification  ol 


24 


GENESIS. 


[Chap.  1. 

mourning , as  denoting  grief,  see  just  above,  n.  6539,  6540  ; 
and  (5.)  from  the  signification  of  the  threshing-floor  of  Atad,  as 
denoting  the  first  state  of  initiation,  see  n.  6537,  6538.  Hence 
it  is  evident,,  that  by  the  inhabitant  of  the  land,  the  Canaanite, 
seeing  the  grievous  mourning  in  the  threshing-floor  of  Atad,  is 
signified  perception  of  grief  by  the  good  ot  the  church. 

6542.  “ And  they  said,  This  is  a grievous  mourning  to  the 
Egyptians.” — That  hereby  is  signified  that  scientifics  have  grief 
before  they  are  initiated  into  the  truths  of  the  church,  appears 
from  what  has  been  said  above,  n.  6539,  where  these  words 
w^ere  explained. 

6543.  “ Wherefore  they  called  the  name  thereof  Abel-Miz- 
raim.” — That  hereby  is  signified  the  quality  of  grief,  appears 
from  the  signification  of  a name , and  of  calling  a name , as  de- 
noting quality,  see  n.  144,  145,  1754,  1896,  2009,  2724,  3006, 
3421,  and  that  in  old  time  names  were  given  which  signified 
things  and  states,  thus  quality,  see  n.  1946,  3422,  4298  ; there- 
fore the  quality  itself  is  signified  by  Abel-Mizraim,  by  which 
name  in  the  original  tongue  is  signified  the  m,ourning  of  the 
Egyptians. 

6544.  Yerses  12,  13.  And  his  sons  did  according  as  he  had 
commanded  them.  And  his  sons  carried  him  into  the  land  of 
Canaan , and  Juried  him  in  the  cave  of  the  field  of  Machpelah , 
which  Abraham  had  bought  with  the  field  for  the  possession  of  a 
sepulchre  from  Ephron  the  Hittite , upon  the  faces  of  Mamre. 
And  his  sons  did  according  as  he  had  commanded  them,  sig- 
nifies effect  according  to  influx.  And  his  sons  carried  him  into 
the  land  of  Canaan,  signifies  that  the  church  was  translated 
thither.  And  buried  him,  signifies  resuscitation  there.  In  the 
cave  of  the  field  of  Machpelah,  signifies  the  beginning  of  regene- 
ration. Which  Abraham  had  bought  with  the  field,  signifies  those 
whom  the  Lord  had  redeemed.  For  the  possession  of  a sepulchre 
from  Ephron  the  Hittite,  signifies  those  who  receive  the  truth 
and  good  of  faith,  and  suffer  themselves  to  be  regenerated. 
Upon  the  faces  of  Mamre,  signifies  quality  and  quantity. 

6545.  Yer.  12.  “ And  his  sons  did  according  as  he  had 
commanded  them.” — That  hereby  is  signified  effect  according 
to  influx,  appears  from  the  signification  of  doing , as  denoting 
effect;  and  from  the  signification  of  commanding , as  denoting 
influx,  see  n.  5486,  5732. 

6546.  Yer.  13.  “ And  his  sons  carried  him  into  the  land  of 
Canaan.” — That  hereby  is  signified  that  the  church  was  trails 
lated  thither,  appears  from  the  signification  of  carrying , as 
denoting  to  translate,  viz.,  the  church,  for  this  is  signified  by 
the  land  of  Canaan,  see  n.  1413,  1437,  1607,  1866,  3038,  348i, 
3705.  Why  the  church  was  translated  thither,  may  be  seen 
above,  n.  6516. 

6547.  “ And  buried  him.” — -That  hereby  is  signified  resus- 


6542 — 6551.] 


GENESIS. 


25 

citation  there,  appears  from  the  signification  of  being  buried , 
as  denoting  resuscitation,  see  n.  5551,  6516. 

6548.  u In  the  cave  of  the  field  of  Machpelah.” — That  hereby 
is  signified  the  beginning  of  regeneration,  appears  from  the  sig- 
nification of  the  cave  of  the  field  of  Machpelah,  as  denoting  faith 
in  obscurity,  see  n.  2935 ; and  that  Machpelah  denotes  regene- 
ration, see  n.  2970,  thus  the  beginning  of  regeneration,  for  at 
that  time  faith  is  in  obscurity. 

6549.  “ Which  Abraham  had  bought  with  the  field.” — That 
hereby  is  signified  those  whom  the  Lord  had  redeemed,  appears 
(1.)  from  the  signification  of  buying , as  denoting  redemption,  see 
n.  6458,  6461  ; (2.)  from  the  representation  of  Abraham , as 
denoting  the  Lord,  see  n.  1965,  1989,  2011,  2172,  2.1.98,  3245, 
3305,  3439,  3703,  4615,  6098,  6185,  6276 ; and  (3.)  from  the  sig- 
nification of  field , as  denoting  the  church,  see  n.  29 71,  3766. 
Hence  it  is  evident,  that  by  “ which  Abraham  had  bought  with 
the  field,”  are  signified  they  who  are  of  the  church,  whom  the 
Lord  had  redeemed. 

6550.  “ For  a possession  of  a sepulchre  from  Ephron  the 
Hittite.” — That  hereby  are  signified  those  who  receive  the  truth 
and  good  of  faith,  and  suffer  themselves  to  be  regenerated, 
appears  (1.)  from  the  signification  of  sepulchre , as  denoting 
regeneration,  see  n.  2916,  2917,  5551,  6459  ; and  (2.)  from  the 
representation  of  Ephron  the  Hittite , as  denoting  those  in  whom 
good  and  truth  can  be  received,  see  n.  6458. 

6551.  “ On  the  faces  of  Mamre.” — That  hereby  is  signified 

quality  and  quantity,  appears  from  the  signification  of  Mamre , 
as  denoting  the  quality  and  quantity  of  the  thing  to  which  it  is 
adjoined,  see  n.  2970,  2980,  4613,  6456.  That  something  pecu- 
liar is  signified  by  Abraham’s  having  bought  the  cave  of  the 
field  of  Machpelah,  which  is  before  Mamre,  from  Ephron  the 
Hittite,  may  be  manifest  from  this  consideration,  that  it  is  so 
often  repeated  ; as  in  Genesis,  “ The  field  of  Ephron , which  is 
inMachpelah , which  is  before  Mamre,  was  made  sure,”  xxiii.  17. 
Again,  u After  this,  Abraham  buried  his  wife  in  the  cave  of  the 
field  of  Machpelah , upon  the  faces  of  Mamre  f and  again,  uThe 
field  and  the  cave  which  was  in  it  were  made  sure  unto  Abraham 
for  the  possession  of  a sepulchre  from  the  sons  of  Hethfi  verses 
19,  20.  “ They  buried  Abraham  in  the  cave  of  Machpelah , in 

the  field  of  Ephron , the  son  of  Zohar,  the  Hittite,  which  is  on 
the  faces  cf  Mamre • the  field  which  Abraham  bought  from  the 
sons  of  Hethfi  xxv.  9,  10.  Also,  “ Bury  me  in  the  cave  that 
is  in  the  field  of  Machpelah,  which  is  on  the  faces  of  Mamre,  in 
the  land  of  Canaan,  which  Abraham  bought  with  the  field  from 
Ephron  the  Hittite,  for  the  possession  of  a sepulchre.  The  pur- 
chase of  the  field,  and  of  the  cave  that  is  therein,  was  from  the 
sons  of  Heth,”  xlix.  30,  32 ; and  in  this  chapter,  “ They  buried 
him  in  the  cave  of  the  field  of  Machpelah,  which  Abraham  had 


26 


GENESIS. 


[Chap.  1. 

bought  with  the  field  for  the  possession  of  a sepulchre  from 
Ephron  the  Hittite,  upon  the  faces  of  Mamre The  peculiar 
thing,  signified  by  this  frequent  repetition  in  nearly  the  same 
words,  is  grounded  in  this  consideration,  that  by  Abraham, 
Isaac,  and  Jacob  is  represented  the  Lord  ; by  their  burial  is 
represented  resurrection  and  resuscitation  ; by  the  cave  of  the 
field  of  Machpelah,  the  beginning  of  regeneration  ; by  Ephron 
the  Hittite,  they  who  receive  the  good  of  faith,  and  suffer 
themselves  to  be  regenerated  ; and  by  the  sons  of  Heth,  the 
spiritual  church.  Thus,  since  those  things  collectively  signify  the 
establishment  of  a spiritual  church,  they  are  so  often  repeated. 

6552.  Terse  14.  And  Joseph  returned  into  Egypt , he  and 
his  brethren , and  all  that  went  up  with  him  to  bury  his  father, 
after  he  had  buried  his  father.  And  Joseph  returned  into 
Egypt,  he  and  his  brethren,  signifies  the  life  of  the  internal 
celestial  principle  and  of  the  truths  of  faith  in  scientifics.  And 
all  that  went  up  with  him  to  bury  his  father,  signifies  all  things 
which  conduce  to  regeneration.  After  he  had  buried  his  father, 
signifies  to  resuscitate  the  church. 

6553.  Terse  14.  “ And  Joseph  returned  into  Egypt,  he  and 
his  brethren.” — That  hereby  is  signified  the  life  of  the  internal 
celestial  principle  and  of  the  truths  of  the  church  in  scientifics, 
appears  (1.)  from  the  signification  of  returning , as  denoting  to 
live,  see  n.  5614,  6518  ; (2.)  from  the  representation  of  Joseph , 
as  denoting  the  internal  celestial  principle,  see  n.  5869,  5877, 
6177 ; (3.)  from  the  representation  of  the  sons  of  Israel , who 
are  here  his  brethren , as  denoting  the  truths  of  faith  in  the 
complex,  see  5414,  5879,  5951  ; and  (4.)  from  the  signification 
of  Egypt,  as  denoting  scientifics,  see  n.  1164,  1*165,  1186,  1462, 
4749,  4964,  4966.  The  life  of  the  internal  celestial  principle, 
and,  of  the  truths  of  faith  in  scientifics,  has  been  treated  of  in 
the  chapters  which  treat  of  Joseph,  in  that  he  was  made  lord  of 
the  land  of  Egypt,  and  governor  of  the  house  of  Pharaoh  ; and 
which  afterwards  treat  of  the  journeying  of  the  sons  of  Jacob 
to  Joseph,  and  of  their  coming  with  their  father  Jacob  into 
Egypt,  see  n.  6004,  6023,  6051,  6052,  6077. 

6554.  “ And  all  that  went  up  with  him  to  bury  his  father.” 
— That  hereby  are  signified  all  things  which  conduce  to  regene- 
ration, appears  from  the  signification  of  burying , as  denoting 
regeneration  and  resurrection,  see  n.  2916,  2917,  4621,  6516  ; 
and  as  denoting  the  raising  up  and  establishment  of  the  church, 
see  n.  5551,  6516.  All  things  which  conduce  thereto,  are  sig- 
nified by  all  that  went  up  with  him , for  they  were  the  whole 
house  of  Joseph,  the  house  of  his  father,  the  elders  of  the  house 
of  Pharaoh,  and  the  elders  of  the  land  of  Egypyt : bjr  the  house 
of  Joseph  are  signified  the  celestial  things  of  the  spiritual  prin- 
ciple, n.  6526;  by  the  house  of  his  father,  all  those  things 
which  are  of  spiritual  good,  n.  6528  ; by  the  elders  of  the  house 


6552— 6556.] 


GENESIS.. 


27 


of  Pharaoh,  those  things  which  were  in  agreement  with  good, 
n.  6524  ; and  by  the  elders  of  the  land  of  Egypt,  those  things 
which  were  in  agreement  with  truth  : hence  it  is  evident,  that 
by  all  who  went  up  witn  him  to  the  burial,  are  signified  all 
things  which  conduce  to  regeneration.  Tile  reason  why  to 
bury  signifies  both  regeneration  and  resurrection,  and  likewise 
the  raising  up  and  establishment  of  the  church,  is,  because 
those  significations  involve  similar  meanings  ; for  regeneration 
is  resurrection,  inasmuch  as  when  man  is  regenerated,  from 
dead  he  becomes  alive,  and  thus  rises  again  ; in  like  manner, 
when  the  church  is  raised  up  and  established  in  man,  for 
this  is  effected  by  regeneration,  thus  by  resurrection  from  death 
to  life. 

6555.  “ After  he  had  buried  his  father.” — That  hereby  is 
signified  to  resuscitate  the  church,  appears  (1 .)  from  the  signi- 
fication of  burying , as  denoting  the  resuscitation  of  the  church, 
see  just  above,  n.  6554  ; and  (2.)  from  the  representation  of 
Israel , as  denoting  the  spiritual  church,  see  n.  4286,  6426,  6514, 
6517,  6522. 

6556.  Yerses  15  to  21.  And  Joseph's  brethren  saw  that  their 
father  was  dead , and  they  said , Peradventure  Joseph  will  hold 
us  in  hatred , and  in  requiting  will  requite  us  all  the  evil  which 
we  have  done  unto  him.  And  they  charged  Joseph , saying , 
Tliy  father  commanded  before  he  died , saying , Thus  shall  ye 
say  unto  Joseph . Forgive , I pray  thee , the  transgression  of  thy 
brethren , and  their  sin , for  they  have  recompensed  evil  unto 
thee  y and  now  forgive , we  pray  thee , the  transgression  of  the 
servants  of  the  God  of  thy  father.  And  Joseph  wept  as  they 
spake  unto  him.  And  his  brethren  also  went , and  fell  down 
before  him , and  said , Behold , we  are  to  thee  for  servants.  And 
Joseph  said  unto  them , Fear  not , for  am  I instead  of  God  f 
A nd  ye  thought  evil  upon  me , God  thought  it  for  good , to  the 
intent  to  do  according  to  this  day , to  make  alive  a great  people. 
And  now  fear  ye  not , I will  sustain  you  and  your  infants. 
And  he  comforted  them,  and  spake  to  their  hearts.  And 
Joseph’s  brethren  saw  that  their  father  was  dead,  signifies  prin- 
ciples alienated  from  truth  and  good,  and  perception  that  the 
church  was  raised  up.  And  they  said,  Peradventure  Joseph 
will  hold  us  in  hatred,  signifies  that  they  rejected  the  internal 
principle.  And  in  requiting  will  requite  us  all  the  evil  which 
we  have  done  unto  him,  signifies  that  punishment  therefore  is 
imminent  according  to  desert.  And  they  charged  Joseph, 
saying,  signifies  influx  from  the  internal  principle,  and  thence 
perception.  Thy  father  commanded  before  he  died,  saying, 
signifies  that  it  was  from  the  command  of  the  church.  Thus 
shall  ye  say  unto  Joseph,  signifies  perception  from  the  internal 
principle  what  ought  to  be  done.  Forgive,  I pray  thee,  the 
transgression  of  thy  brethren,  and  their  sin,  signifies  supplica- 


28 


GENESIS. 


[Chap.  1. 

tion  and  penitence.  For  they  have  recompensed  evil  unto  thee, 
signifies  that  they  were  averse  from  the  good  and  truth  which 
fiow-in.  And  now  forgive,  we  pray  thee,  the  transgression  of 
the  servants  of  the  God  of  thy  father,  signifies  penitence  and 
the  acknowledgment  of  the  divine  things  of  the  church.  And 
Joseph  wept  while  they  spake  unto  him,  signifies  reception  from 
love.  And  his  brethren  also  went,  and  fell  down  before  him, 
signifies  the  submission  of  those  things  which  are  in  the  natural 
principle  beneath  the  internal.  And  they  said,  Behold,  we  are 
to  thee  for  servants,  signifies  that  they  would  not  be  at  their 
own  disposal.  And  Joseph  said  unto  them,  Fear  not,  signifies 
recreation  from  the  internal  principle.  For  am  I instead  of  God  ? 
signifies  that  God  will  provide.  And  ye  thought  evil  upon  me, 
signifies  that  the  alienated  principles  intend  nothing  but  evil. 
God  thought  it  for  good,  signifies  that  the  Divine  [principle] 
turns  it  into  good.  To  the  intent  to  do  according  to  this  day, 
signifies  that  it  is  according  to  order  from  eternity.  To  make 
alive  a great  people,  signifies  that  hence  is  life  to  those  who  are 
in  the-  truths  of  good.  And  now  fear  ye  not,  signifies  that  they 
should  not  be  solicitous.  I will  sustain  you  and  your  infants, 
signifies  that  they  should  live  by  the  internal  principle  from  the 
Divine  by  truth  which  is  of  the  understanding  and  good  which 
is  of  the  will.  And  he  comforted  them,  signifies  hope.  And 
spake  to  their  hearts,  signifies  confidence. 

6557.  Terse  15.  “And  Joseph’s  brethren  saw  that  their 
father  was  dead.” — That  hereby  are  signified  principles  alien- 
ated from  truth  and  good,  and  perception  that  the  church  was 
raised  up,  appears  (1.)  from  the  signification  of  seeing , as  de- 
noting to  understand  and  perceive,  see  n.  2150,  2325,  2807, 
3764,  3863,  4403  to  4421,  4567,  4723,  5400;  (2.)  from  the 
representation  of  the  sons  of  Jacob,  who  are  here  the  brethren, 
as  denoting  principles  alienated  from  truth  and  good  ; for  when 
they  willed  to  kill,  and  sold  Joseph,  they  represented  these 
alienated  principles.  That  this  state  is  here  signified,  is  evident 
from  their  words,  “They  said,  Peradventure  Joseph  will  hold 
us  in  hatred,  and  in  requiting  will  requite  us  all  the  evil  which 
we  have  done  unto  him hence  it  is  that  at  this  time  they 
represented  the  opposite.  (3.)  From  the  signification  of  being 
dead , as  denoting  to  be  resuscitated,  viz.,  the  church,  see  n. 
3326,  3498,  3505,  4618,  4621,  6036,  6221 ; and  (4.)  from  the 
representation  of  Israel,  who  is  here  the  father,  as  denoting 
the  church,  see  n.  4286,  6426.  Hence  it  is  evident,  that  bv 
the  brethren  of  Joseph  seeing  that  their  father  was  dead,  is 
signified  perception  by  the  principles  alienated  from  truth  and 
good  that  the  church  was  raised  up. 

6558.  “ And  they  said,  Peradventure  Joseph  will  hold  us 
in  hatred.” — That  hereby  is  signified  that  they  rejected  the 
internal  principle,  appears  (1.)  from  the  signification  of  holding 


6557 — 6560. J 


GENESIS. 


29 


in  hatred , as  denoting  to  be  averse  from  and  to  reject ; and  (2.) 
from,  the  representation  of  Joseph , as  denoting  the  internal  prin- 
ciple, see  n.  6177,  6224.  Not  that  Joseph  rejected  them,  but 
that  they  rejected  Joseph ; it  is  according  to  appearance,  to  at- 
tribute to  the  internal  principle,  which  is  Joseph,  what  is  of  the 
external  principle,  which  is  his  brethren ; in  like  manner  as  hatred 
and  revenge  are  attributed  to  Jehovah,  which  yet  belong  to  man. 

6559.  “And  in  requiting,  he  will  requite  us  all  the  evil 
which  we  have  done  unto  him.” — That  hereby  is  signified  that 
punishment  is  therefore  imminent  according  to  desert,  appears 
from  the  signification  of  requiting  the  evil  which  we  have  done 
unto  him , as  denoting  punishment  according  to  desert ; for  requit- 
ing the  evil  which  is  done  to  any  one,  is  punishment  grounded 
in  desert.  It  may  be  expedient  to  say  how  the  case  is  with 
requiting  evil,  or  with  punishments,  in  the  spiritual  world,  be- 
cause hence  the  internal  sense  of  these  words  is  evident.  If  evil 
spirits  do  any  evil  in  the  world  of  spirits  above  what  they  have 
imbued  by  life  in  the  world,  punishers  are  instantly  at  hand, 
and  chastise  them  exactly  according  to  the  degree  of  their 
excess ; for  the  law  in  the  other  life  is,  that  no  one  ought  to 
become  worse  than  he  had  been  in  the  world.  They  who  are 
punished  are  altogether  ignorant  whence  those  chastisers  know 
that  the  evil  is  above  what  they  have  imbued ; but  they  are  in- 
formed, that  such  is  the  order  in  the  other  life,  that  evil  itself 
brings  its  own  punishment  with  it,  so  that  the  evil  of  a deed  is 
intimately  conjoined  with  the  evil  of  punishment,  that  is,  in 
the  evil  itself  is  its  punishment ; and  consequently,  it  is  accord- 
ing to  order,  that  recompensers  be  instantly  at  hand.  It  is  done 
in  this  manner  when  evil  spirits  in  the  world  of  spirits  do  evil ; 
but  in  their  particular  hells  one  chastises  another,  according  to 
the  evil  which  they  had  actually  imbued  in  the  world,  for  this 
evil  they  bring  with  them  into  the  other  life.  From  these 
considerations  it  may  be  manifest  how  it  is  to  be  understood, 
that  punishment  is  therefore  imminent  according  to  desert, 
which  is  signified  by  the  wrords,  “ in  requiting,  he  will  requite 
us  all  the  evil  which  wre  have  done  unto  him.”  But  if  per- 
chance good  spirits  speak  or  do  evil,  they  are  not  punished, 
but  pardoned,  and  also  excused.  For  their  end  is  not  to  speak 
evil,  nor  to  do  it,  and  they  know  that  such  things  are  excited 
in  them  from  hell,  so  as  to  come  forth  wfithout  any  blame  of 
theirs  ; this  is  also  perceived  from  their  struggling  against  such 
evils,  and  afterwards  from  their  grief. 

6560.  Ver.  16.  “And  they  charged  Joseph,  saying.” — That 
hereby  is  signified  influx  from  the  internal  principle,  and  thence 
perception,  appears  (1.)  from  the  signification  of  charging , or 
commanding,  as  denoting  influx,  see  n.  5486,  5732 ; (2.)  from 
the  representation  of  Joseph , as  denoting  the  internal  principle, 
see  n.  6177,  6224  ; and  (3.)  from  the  signification  of  saying , as 


50 


GENESIS. 


[Chap.  h 

(1  punting  perception,  see  frequently  above.  Hence,  by  they 
charged  Joseph,  saying,  is  signified  influx  from  the  internal 
principle,  and  thence  perception.  The  reason  why  their  charg- 
ing Joseph  denotes  influx  from  the  internal  principle  into  the 
external,  but  not  from  the  external  into  the  internal,  is,  because 
all  influx  comes  from  an  interior  principle,  and  in  no  case  from 
an  exterior,  see  n.  6322. 

6561.  “Thy  father  commanded  before  he  died,  saying.” — 
That  hereby  is  signified  that  it  was  from  the  command  of  the 
church,  appears  (1.)  from  the  representation  of  Israel,  who  is 
here  th q father,  as  denoting  the  church,  see  n.  4286,  6426 ; (2.) 
from  the  signification  of  commanding , as  denoting  influx,  see 
just  above,  n.  6560,  in  the  present  case  denoting  commandment, 
because  of  the  church,  thus  from  the  Divine  [Being];  and  (3.) 
from  the  signification  of  before  he  died , as  denoting  when  as 
yet  the  church  was.  That  it  is  from  the  command  of  the  church, 
that  every  one  ought  to  forgive  his  brother  or  neighbour,  is 
manifest  from  the  Lord’s  words  in  Matthew,  “Peter  said  to 
Jesus,  Lord,  how  often  shall  my  brother  sin  against  me,  and  1 
ought  to  forgive  him?  until  seven  times?  Jesus  said  unto  him, 
I say  not  until  seven  times,  but  until  seventy  times  seven,” 
xviii.  21,  22.  But  with  the  Jewish  nation  it  was  a rooted  per- 
suasion, that  they  should  not  in  any  case  forgive,  but  should 
account  as  an  enemy  every  one  who  in  any  way  had  injured 
them,  and  in  this  case  they  thought  it  allowable  to  hold  him  in 
hatred,  to  treat  him  wantonly,  and  to  kill  him.  The  reason 
was,  because  that  nation  was  in  external  things  alone  without 
an  internal  principle,  thus  they  were  not  in  any  commandment 
of  the  internal  church.  Hence  it  was  that  the  brethren  of 
Joseph  were  so  much  afraid  that  Joseph  would  hold  them  in 
hatred,  and  would  recompense  evil  to  them. 

6562.  Yer.  17.  “Thus  shall  ye  say  unto  Joseph.” — That 
hereby  is  signified  perception  from  the  internal  principle  what 
ought  to  be  done,  appears  (1.)  from  the  signification  of  saying , 
in  the  historical  of  the  Word,  as  denoting  perception,  see  n. 
1791,  1815,  1819,  1822,  1898,  1919,  2080,  2619,  2862,  3509, 
5687,  5743;  and  (2.)  from  the  representation  of  Joseph,  as 
denoting  the  internal  principle,  see  n.  6177,  6224,  6560 ; that 
it  is  perception  what  ought  to  be  done,  is  signified  by  thus  ye 
shall  say. 

6563.  “Forgive,  I pray  thee,  the  transgression  of  thy 
brethren  and  their  sin.” — That  hereby  is  signified  supplication 
and  penitence,  appears  from  the  signification  o f forgive,  I p "ay 
thee , as  denoting  supplication  ; and  that  it  also  denotes  peni- 
tence, is  evident  from  the  confession  that  they  had  transgressed 
and  sinned,  and  likewise  from  what  follows,  that  they  offered 
themselves  to  Joseph  for  servants.  Mention  i*s  made  of  trans- 
gression and  also  of  sin,  on  account  of  the  marriage  of  truth 


6561— 6565.] 


GENESIS. 


31 


and  good  in  every  paricnlar  of  the  Word;  for  transgi  ession 
signifies  evil  against  truth,  which  is  the  lesser  evil ; and  sin, 
evil  against  good,* which  is  the  greater:  hence  it  is  that  mention 
is  made  of  both ; as  also  in  other  passages,  as  in  Genesis,  “ Jacob 
said  to  Laban,  What  is  my  transgression  ? what  is  my  sin,  that 
thou  hast  pursued  after  me?”  xxxi.  36.  And  in  Isaiah,  “I 
will  blot  out  as  a cloud  thy  transgressions,  and  as  a cloud  thy 
sins”  xliv.  22.  And  in  Ezekiel,  “In  his  transgression  which 
he  hath  transgressed,  and  in  his  sin  which  he  hath  sinned,  in 
them  shall  he  die,”  xviii.  24.  Again,  “ Whilst  your  transgres- 
sions are  revealed,  that  your  sins  may  appear  in  all  your  works,” 
xxi.  24.  And  in  David,  “Blessed  is  he  whose  transgression  is 
forgiven,  whose  sin  is  covered,”  Psalm  xxxii.  1, 

6564.  “For  they  have  recompensed  evil  unto  thee.” — That 
hereby  is  signified  that  they  were  averse  from  the  good  and 
truth  which  flow-in,  appears  from  the  signification  of  evil,  as 
denoting  aversion,  see  n.  5T46  ; that  it  denotes  aversion  from 
the  good  and  truth  which  flow-in,  is  signified  by  they  have  re- 
compensed to  thee,  for.  Joseph  is  the  celestial  principle  and  in- 
ternal good,  see  n.  5805,  5826,  5827,  5869,  5877,  through  which 
good  and  truth  flow-in  from  the  Lord.  In  regard  to  influx 
through  the  internal  principle,  the  case  is  this : the  Lord  con- 
tinually flows-in  through  man’s  internal  principle  with  good 
and  truth  ; good  gives  life  and  its  heat,  which  is  love,  and  truth 
gives  illustration  and  its  light,  which  is  faith  : but  with  the  evil 
when  this  influx  proceeds  further,  viz.,  into  exterior  principles, 
it  is  resisted  and  rejected,  or  perverted,  or  suffocated  ; and  ac- 
cording to  the  rejection,  perversion,  or  suffocation,  the  interiors 
are  closed,  the  only  entrance  remaining  open  here  and  there 
being  like  clefts  round  about;  hence  there  remains  to  man  the 
faculty  of  thinking  and  willing,  but  against  truth  and  good. 
This  closing  penetrates  towards  the  exterior  principle  more  and 
more  according  to  the  life  of  evil,  and  the  persuasion  of  the 
false  thence  derived  ; and  at  last,  even  to  the  sensual  principle, 
in  which  the  thought  is  afterwards  grounded  ; in  this  case,  plea- 
sures and  appetites  swallow  up  every  thing.  In  such  a state 
are  they  who  are  in  the  hells;  for  the  evil,  who  come  into  the 
other  life,  are  deprived  of  all  regard  to  what  is  honest  and  good 
for  the  sake  of  gain,  honour,  and  reputation  ; and  then  they  are 
in  the  sensual  principle. 

6565.  “And  now,  we  pray  thee,  forgive  the  transgression 
of  the  servants  of  the  God  of  thy  father.” — That  hereby  is  sig- 
nified penitence  and  acknowledgment  of  the  divine  things  of 
the  church,  appears  (1.)  from  the  signification  of  “ we  pray 
thee  forgive  the  transgression ,”  as  denoting  confession  that  they 
had  transgressed,  and  penitence;  and  (2.)  from  the  signification 
of  the  servants  of  the  God  of  thy  father,  as  denoting  the  ac- 
knowledgment of  the  divine  things  of  the  church.  For  by 


32 


GENESIS. 


[Chap.  1. 


calling  themselves  the  servants  of  the  God  of  his  father,  they 
acknowledge  that  they  serve  the  God  of  the  church,  conse- 
quently they  acknowledge  the  divine  things  therein,  for  by  Is- 
rael, who  is  here  the  father,  is  signified  the  church,  see  n.  4286, 
6426. 

6566.  “ And  Joseph  wept  whilst  they  spake  unto  him.” — 
That  hereby  is  signified  reception  from  love,  appears  (1.)  from 
the  signification  of  weeping , as  being  significative  both  of  sor- 
row and  love,  see  n.  3801,  5480,  5873,  5927,  5930;  (2.)  from  the 
representation  of  Joseph , as  denoting  the  internal  celestial  prin- 
ciple, see  n.  5805,5826,  5827,  5869,  5877,  6177,  6224;  and 
(3.)  from  the  signification  of  speaking , as  denoting  influx,  and 
thence  reception,  see  n.  5797  ; for  influx  is  from  the  internal 
celestial  principle,  which  is  Joseph,  and  reception  is  by  the 
truths  in  the  natural  principle,  which  are  his  brethren.  Hence 
it  is  evident  that  by  Joseph  weeping  whilst  they  spake  unto 
him,  is  signified  reception  from  love. 

6567.  Yer.  18.  “And  his  brethren  also  went,  and  fell  down 
before  him.” — That  hereby  is  signified  the  submission  of  those 
things  which  are  in  the  natural  principle  beneath  the  internal, 
appears  (1.)  from  the  representation  of  the  sons  of  Israel,  who 
are  the  brethren , as  denoting  spiritual  truths  in  the  natural  prin- 
ciple, see  n.  5414,  5879,  5951  ; (2.)  from  the  signification  of 
falling  down  before  him,  as  denoting  submission  ; and  (3.)  from 
the  representation  of  Joseph,  as  denoting  the  internal  prin- 
ciple, see  n.  6499.  Hence  it  is  evident,  that  by  his  brethren 
going  and  falling  down  before  him,  is  signified  submis:don  of 
those  things  which  are  in  the  natural  principle  beneath  the 
internal.  The  subject  treated  of  in  this  chapter  is  the  estab- 
lishment of  a spiritual  church,  and  in  the  present  passage  the 
submission  of  those  things  which  are  in  the  natural  principle 
beneath  the  internal ; respecting  which  submission  it  is  to  be 
noted,  that  the  spiritual  church  cannot  possibly  be  established 
with  any  one,  unless  those  things  which  are  of  the  natural  or 
external  man,  be  submitted  to  the  spiritual  or  internal  man. 
8o  long  as  the  truth  alone,  which  is  of  faith,  predominates  with 
man,  and  not  the  good  which  is  of  charity,  so  long  the  natural 
or  external  man  is  not  submitted  to  the  spiritual  or  internal ; 
but  as  soon  as  good  has  the  dominion,  the  natural  or  external 
man  submits  himself,  and  then  the  man  becomes  a spiritual 
church.  That  this  is  the  case,  is  known  from  this  circumstance, 
that  he  does  from  affection  what  the  truth  teaches,  and  he  does 
not  act  contrary  to  that  affection,  howsoever  desirous  the  natural 
principle  is  to  do  so ; the  affection  itself  and  the  reason  thence 
derived  have  the  dominion,  and  subdue  in  the  natural  principle 
the  delights  of  self-love  and  of  the  love  of  the  world,  as  well 
as  the  fallacies  which  had  filled  the  scientifics  in  that  principle 
and  at  length  to  such  a degree,  that  this  subjugation  is  one  of 


6566— 6571.] 


GENESIS. 


33 


the  things  which  give  it  satisfaction,  and  in  this  case  the  natu- 
ral principle  is  at  rest,  and  afterwards  in  agreement ; and  when 
it  is  in  agreement,  it  partakes  of  the  pleasantness  of  the  internal 
principle.  From  these  considerations  it  may  be  known  what 
is  meant  by  the  submission  of  those  things  which  are  in  the 
natural  principle  beneath  the  internal ; which  things  are  signi- 
fied by  his  brethren  going,  and  falling  down  before  him,  and 
saying,  “ Behold,  we  are  to  thee  for  servants.” 

6568.  “ And  they  said,  Behold,  we  are  to  thee  for  servants.” 
— That  hereby  is  signified  that  they  would  not  be  at  .their  own 
disposal,  appears  from  the  signification  of  servants , as  denoting 
to  be  without  freedom  grounded  in  the  proprium,  thus  not  at 
their  own  disposal  and  government,  see  n.  5760,  5763. 

6569.  Yer.  19.  “And  Joseph  said  unto  them,  Fear  not.” 
That  hereby  is  signified  recreation  from  the  internal  principle, 
appears  (1.)  from  the  representation  of  Joseph,  as  denoting  the 
internal  principle,  see  above,  n.  6499;  and  (2.)  from  the  signi- 
fication of  fear  not , as  denoting  that  they  should  not  be  solici- 
tous ; and  whereas  in  what  now  follows,  Joseph  withdraws 
them  from  that  solicitude,  by  comforting  them,  and  speaking 
cordially  to  them,  therefore  in  the  present  case  by  “ fear  not  ” 
is  signified  recreation. 

6570.  “ For  am  I instead  of  God  ?”■ — That  hereby  is  signi- 
fied that  God  will  provide,  appears  from  the  signification  of  the 
expression,  “ Am  I instead  of  God,”  as  denoting  that  he  was 
not  God,  but  that  God  will  provide. 

6571.  Yer.  20.  “And  ye  thought  evil  upon  me.” — That 
hereby  is  signified  that  the  alienated  principles  intend  nothing 
but  evil,  appears  (1.)  from  the  representation  of  the  sons  of 
Jacob , who  in  this  case  are  ye , as  denoting  principles  alienated 
from  truth  and  good,  see  above,  n.  6557 ; for  when  they 
thought  evil  against  Joseph,  they  then  represented  alienated 
principles  ; and  (2.)  from  the  signification  of  thinking  evil  upon 
me,  as  denoting  to  intend  evil ; for  the  evil,  which  is  thought 
against  any  one,  is  intended  : and  whereas  alienated  principles 
cannot  intend  good,  therefore  it  is  said,  that  they  intend  nothing 
but  evil.  With  respect  to  this  circumstance,  that  principles 
alienated  from  truth  and  good  intend  nothing  but  evil,  the  case 
is  this:  man,  who  is  alienated  from  truth  and  good,  intends 
nothing  but  evil,  for  he  cannot  intend  good  ; and  that  which  he 
intends  reigns  within  him,  and  therefore  is  in  all  his  thoughts, 
and  also  in  the  smallest  things  appertaining  to  him ; for  inten- 
tion or  end  is  the  veriest  life  of  man,  the  end  being  his  love,, 
and  love  being  the  life  ; and  what  is  more,  man  is  altogether 
such  as  is  the  end  which  rules  him,  and  his  effigy  is  also  such 
in  the  light  of  heaven  ; and  (what  possibly  may  be  considered 
surprising)  such  as  his  effigy  is  in  general,  such  is  the  effigy 
of  the  smallest  things  of  his  will ; thus  man  is  wholly  such  as 

VOL.  VII.  3 


34 


GENESIS. 


[Chap.  .. 

his  end  is.  Hence  it  may  be  manifest  that  man,  who  is  an  evil 
end,  cannot  possibly  be  amongst  those  wjio  are  good  ends,  thus 
he  who  is  in  hell  cannot  be  in  heaven  ; for  the  ends  are  in  con- 
flict together,  and  the  good  ends  conquer  because  they  are  from 
the  Divine  [Being].  Hence  also  it  may  be  manifest,  that  they 
do  not  think  truly,  who  believe  that  every  one  can  be  let  into 
heaven,  from  mere  mercy  alone  ; for  if  any  one,  who  is  an  evil 
end,  comes  into  heaven,  his  life  is  in  painful  agitation  like  one 
who  lies  in  the  agony  of  death,  and  is  direfully  tortured  ; be- 
sides that  in  the  light  of  heaven  he  appears  as  a devil.  Hence 
it  is  evident,  that  they  who  are  alienated  from  truth  and  good, 
must  needs  think  nothing  but  evil ; this  evil  is  in  the  smallest 
things  of  their  thoughts  and  will,  as  is  very  manifest  from  the 
sphere  which  exhales  from  them  at  a distance,  for  from  that 
sphere  their  quality  is  perceived.  This  sphere  is  like  a spirit- 
ual evaporation  from  every  thing  of  the  life. 

6572.  “ God  thought  it  for  good.” — That  hereby  is  signified 
that  the  Divine  [Being]  turns  it  into  good,  appears  from  the 
signification  of  thinking  for  good , as  denoting  to  intend,  see 
just  above,  n.  6571 ; but  as  it  is  said  of  God,  it  denotes  to  turn 
into  good,  for  what  God  intends,  He  performs.. 

6573.  “To  the  intent  to  do  according  to  this  day.” — That 
hereby  is  signified  that  it  is  according  to  order  from  eternity, 
appears  (1.)  from  the  signification  of  doing , when  said  of  the 
Divine  [Being],  as  denoting  order;  for  whatsoever  the  Divine 
[Being]  does,  is  order  ; and  (2.)  from  the  signification  oi  accord- 
ing to  this  day , as  denoting  from  eternity,  see  n.  2838,  3998, 
4304,  6165,  6298. 

6574.  “ To  make  alive  a great  people.” — That  hereby  is  sig 
nified  that  hence  is  life  to  those  who  are  in  the  truths  of  good, 
appears  (1.)  from  the  signification  of  making  alive,  as  denoting 
spiritual  life,  see  n.  5890,  6032  ; and  (2.)  from  the  signification 
of  people,  as  denoting  truth,  see  n.  1259,  1260,  3295,  3581, 
4619,  in  the  present  case  the  truth  of  good,  because  it  is  said  a 
great  people  ; for  truth  which  is  from  good  is  greater  than  the 
truth  from  which  good  is  derived,  for  the  former  truth,  viz., 
which  is  from  good,  is  in  itself  good,  because  formed  from  good, 
and  thus  it  is  good  in  its  form.  The  words,  which  Joseph  here 
spake  to  his  brethren,  “ T'e  thought  evil  upon  me,  God  thought 
it  for  good,  to  the  intent  to  do  according  to  this  day,  to  make 
alive  a great  people ,”  contain  an  arcanum  of  heaven  ; the  arca- 
num is  this  : the  Lord  permits  internals  in  the  other  life  to  lead 
the  good  into  temptation,  consequently  to  infuse  evils  and 
falses  ; which  they  do  with  every  effort,  for  when  they  do  so, 
they  are  in  their  life  and  the  delight  of  life ; but  on  such  occa- 
sions the  Lord  Himself  immediately,  and  mediately  through  the 
angels,  is  present  with  those  who  are  in  temptation,  and  resists, 
by  refuting  the  falses  of  the  infernal  spirits,  and  by  dissipating 


GENESIS. 


6572 — 6577.] 


35 


their  evil ; whence  come  refreshment,  hope,  and  victory.  Thus 
the  truths  of  faith  and  the  goods  of  charity,  in  those  who  are 
in  the  truths  of  good,  are  more  inwardly  implanted,  and  more 
strongly  confirmed  ; these  are  the  means  whereby  spiritual  life 
is  bestowed.  From  these  considerations  it  may  be  manifest 
what  is  signified  in  the  internal  sense  by  the  words  in  this  verse, 
viz.,  that  they  who  are  alienated  from  truth  and  good,  as  are 
the  spirits  who  induce  temptations,  intend  nothing  but  evil,  but 
that  the  Divine  [Being]  turns  it  into  good,  and  this  according 
to  order  from  eternity,  whence  there  is  life  to  those  who  are  in 
the  truths  of  good.  For  it  is  to  be  noted,  that  infernal  spirits, 
to  whom  it  is  permitted  thus  to  teaze  the  good,  intend  nothing 
but  evil ; for  they  will  with  all  their  power  to  withdraw  them 
from  heaven,  and  to  plunge  them  into  hell,  since  it  is  the  very 
delight  of  their  life  to  destroy  any  one  as  to  the  soul,  thus  to 
eternity  ; but  not  the  smallest  permission  is  given  them  by  the 
Lord,  except  for  the  end  that  good  may  thence  come  forth,  viz., 
that  truth  and  good  may  be  formed  and  strengthened  in  those 
who  are  in  temptation.  In  the  universal  spiritual  world,  the 
end  which  proceeds  from  the  Lord  reigns,  which  is,  that  nothing 
at  all,  not  even  the  smallest  circumstance,  shall  exist,  but  that 
good  may  come  forth  from  it ; hence  the  Lord’s  kingdom  is 
called  a kingdom  of  ends  and  uses. 

6575.  Yer.  21.  “And  now  fear  ye  not.” — That  hereby  is 
signified  that  they  should  not  be  solicitous,  appears  without  ex- 
planation. 

6576.  “ I will  sustain  you  and  your  infants.” — That  hereby 
is  signified  that  they  should  live  by  the  internal  principle  from 
the  Divine  by  truth  which  is  of  the  understanding  and  good 
which  is  of  the  will,  appears  (1.)  from  the  signification  of  sus- 
taining, as  denoting  the  influx  of  good  and  truth,  see  n.  6106, 
thus  life  by  truth  and  good  ; and  (2.)  from  the  representation  of 
Joseph , as  denoting  the  internal  principle,  see  n.  6499 ; but 
whereas  spiritual  life  is  not  from  the  internal  principle,  but 
through  the  internal  principle  from  the  Lord,  it  is  said  by  the 
internal  principle  from  the  Divine.  By  you  and  your  infants , 
are  signified  spiritual  truths  in  the  internal  principle,  and  the 
innocence  in  them,  which  were  to  live  a life  of  truth  and  good 
through  the  internal  principle  from  the  Divine.  To  sustain 
denotes  life  by  truth  and  good,  because  spiritual  food  is  science, 
intelligence  and  wisdom,  thus  truth  and  good,  see  n.  56  to  58, 
681,  4792,  5293,  5340,  5342,  5576,  5579.  The  reason  why  it  is 
said  truth  which  is  of  the  understanding , and  good  which  is  of 
the  will , is,  because  all  truth  belongs  to  the  understanding,  and 
good  to  the  will,  for  the  understanding  is  the  recipient  of  truth, 
and  the  will  is  the  recipient  of  good. 

6577.  “And  he  comforted  them.” — That  hereby  is  signified 
hope,  appears  from  the  signification  of  comforting , as  denot 


GENESIS. 


86 


[Chap.  1. 


ing  to  appease  the  restlessness  of  the  mind  with  hope,  see  n. 
3610. 

6578.  “ And  spake  to  their  hearts.” — That  hereby  is  signi- 
fied confidence,  appears  from  the  signification  of  speaking  to 
the  heart , as  denoting  to  give  confidence,  that  nothing  of  evil 
should  befall  them ; for  to  speak  denotes  influx,  see  n.  2951, 
5181,  5797,  and  the  heart  denotes  the  will,  see  n.  2930,  3888, 
tints  to  speak  to  the  heart  denotes  influx  into  the  will,  and 
thence  confidence.  From  these  considerations  it  is  also  evident 
that  there  is  a marriage  of  the  truth  of  the  understanding,  and 
of  the  good  of  the  will,  in  every  single  thing  of  the  Word,  for 
to  comfort  is  predicated  of  the  understanding,  and  to  speak  to 
the  heart  is  predicated  of  the  will ; therefore  also  “ he  comforted 
them”  signifies  hope,  for  this  is  of  the  understanding  by  truth, 
and  “ he  spake  to  the  heart”  signifies  confidence,  for  this  is  of 
the  will  by  good ; for  genuine  confidence  cannot  be  given  to 
any  except  to  those  who  are  in  the  good  of  charity,  nor  genuine 
hope,  except  to  those  who  are  in  the  good  of  faith. 

6579.  Verses  22,  23.  And  Joseph  dwelt  in  Egypt , he  and 
his  father's  house  j and  Joseph  lived  an  hundred  and  ten  years. 
And  Joseph  saw  Ephraim's  sons  of  the  third  generation  / the 
sons  also  of  Machir  the  son  of  Manasseh  were  horn  upon 
Joseph's  knees.  And  Joseph  dwelt  in  Egypt,  signifies  the  life 
of  the  scientifics  of  the  church  from  the  internal  principle. 
He  and  his  fathers  house,  signifies  from  the  internal  principle 
and  its  good.  And  Joseph  lived  an  hundred  and  ten  years,  sig- 
nifies state  and  quality.  And  Joseph  saw  Ephraim’s  sons  of 
the  third  generation,  signifies  the  establishment  of  the  chnrch  as 
to  the  intellectual  principle,  and  its  derivatives.  The  sons  also 
of  Machir  the  son  of  Manasseh,  signifies,  and  as  to  the  will- 
principle  and  its  derivatives.  Were  born  upon  Joseph’s  knees, 
signifies  by  good  conjoined  with  truth  from  the  internal  prin- 
ciple. 

6580.  Ver.  22.  “ And  Joseph  dwelt  in  Egypt.” — That  here- 
by is  signified  the  life  of  the  scientifics  of  the  church  from  the 
internal  principle,  appears  (1.)  from  the  signification  of  dwell- 
ing, as  denoting  life,  see  n.  1293,  3384,  3613,  4451,  6051 ; (2.) 
from  the  representation  of  Joseph , as  denoting  the  internal  prin- 
ciple, see  above,  n.  6499  ; and  (3.)  from  the  signification  of 
Egypt , as  denoting  the  scientifics  of  the  church,  see  n.  4749, 
4964,  4966,  6004.  The  subject  treated  of  in  the  preceding 
verses  of  this  chapter  is  concerning  the  spiritual  church  about 
to  be  established ; and  afterwards  that  the  external  or  natural 
principle  was  altogether  submitted  to  the  internal  or  spiritual, 
which  is  signified  by  Joseph’s  brethren  falling  down  before  him, 
and  offering  themselves  to  him  for  servants ; the  subject  now 
treated  of  is  concerning  that  church  established,  which  is  de- 
scribed in  these  verses  by  Joseph  dwelling  in  Egypt,  and  by 


6578— 6584.] 


GENESIS. 


37 


sons  being  born  of  Ephraim,  and  of  Machir  the  son  of  Manasseh 
In  the  man,  who  is  a spiritual  church,  there  is  life  from  the  in 
ternal  principle  in  the  scientifics  of  the  church  ; for  scientifics 
with  him  are  made  subordinate,  and  are  reduced  to  such  an 
order,  as  to  receive  the  influx  of  good  and  of  truth,  so  that  they 
are  recipients  of  influx  from  the  internal  principle.  It  is  other- 
wise with  those  who  are  not  a church,  scientifics  with  them 
being  so  arranged,  that  the  things  confirming  truth  and  good 
are  rejected  to  the  sides,  thus  far  removed  from  the  light  of 
heaven;  hence  the  things  which  remain  are  receptive  of  false 
and  evil. 

6581.  “He  and  his  father’s  house.” — That  hereby  is  signi- 
fied from  the  internal  principle  and  its  goods,  appears  (1.)  from 
the  representation  of  Joseph , who  in  this  case  is  he , as  denoting 
the  internal  principle,  see  n.  6499 ; and  (2.)  from  the  significa- 
tion of  house , as  denoting  good,  see  n.  2048,  3720,  4982. 

6582.  “ And  Joseph  lived  an  hundred  and  ten  years.” — 
That  hereby  is  signified  state  and  quality,  appears  from  the  sig- 
nification of  numbers  in  the  Word,  as  denoting  things,  see  n. 
575,  1963,  1988,  2075,  2252,  3252,  4264,  5265,  6174,  6175 ; and 
indeed  the  state  and  quality  of  the  thing,  n.  4670.  This  is 
also  the  case  with  the  number  an  hundred  and  ten,  which  con- 
tains the  state  and  quality  of  the  life  of  scientifics  from  the  in- 
ternal principle. 

6583.  Yer.  23.  “ And  Joseph  saw  Ephraim’s  sons  of  the 
third  generation.” — That  hereby  is  signified  the  establishment 
of  the  church  as  to  the  intellectual  principle  and  its  derivatives, 
appears  (1.)  from  the  representation  of  Ephraim , as  denoting 
the  intellectual  principle  of  the  church,  see  n.  3969,  5354,  6222, 
6234,  6238,  6267 ; and  (2.)  from  the  signification  of  sons  of 
the  third  generation , as  denoting  derivatives  ; for  sons  and  the 
sons  of  sons,  inasmuch  as  they  descend  from  the  parent,  are 
derivatives  of  that  thing  which  is  represented  by  the  parent ; 
the  establishment  of  the  church  from  the  internal  principle, 
that  is,  through  the  internal  principle  from  the  Lord,  is  signified 
by  Joseph  saw.  What  the  intellectual  principle  of  the  church 
is,  which  is  represented  by  Ephraim,  may  be  seen,  n.  6222. 

6584.  “The  sons  also  of  Machir  the  son  of  Manasseh.” — 
That  hereby  is  signified,  and  as  to  the  will-principle  and  i+s 
derivatives,  appears  (1.)  from  the  representation  of  Manasseh , 
as  denoting  the  will-principle  of  the  church,  see  n.  5351,  5353, 
5354,  6222,  6238,  6267,  6296 ; and  (2.)  from  the  signification 
of  his  sons  and  son's  sons , who  are  here  the  sons  of  Machir , as 
denoting  derivatives,  as  above,  n.  6583.  The  derivatives  of  the 
will-principle  of  the  church,  which  are  signified  by  the  sons  of 
Machir,  are  goods  conjoined  with  truths;  so  also  truths  derive  l 
from  good,  for  they  are  the  forms  of  good.  That  the  sons  of 
Machir  denote  goods  conjoined  with  truths,  is  signified  by  their 


38 


GENESIS. 


[Chap.  1. 

being  born  on  Joseph’s  knees,  as  follows  immediately  ; and  that 
they  denote  truths  derived  from  good,  is  plain  from  the  Book 
of  Judges,  “ From  Machir  shall  descend  lawgivers,”  v.  15, 
where  lawgivers  denote  truths  derived  from  good,  n.  6372. 

6855.  “ Were  born  upon  Joseph’s  knees.” — That  hereby  is 
signified  by  good  conjoined  with  truth  from  the  internal  prin 
ciple,  appears  (1.)  from  the  signification  of  bringing  forth  on  the 
knees , as  denoting  the  conjunction  of  good  and  truth,  see  n 
3915  ; and  (2.)  from  the  representation  of  Joseph,  as  denoting 
the  internal  principle,  see  n.  6499.  The  sons  of  Machir  being 
said  to  be  born  on  Joseph’s  knees,  involves  that  Joseph  ackow- 
ledged  them  for  his  own,  for  when  it  is  so  said,  it  is  signified 
that  they  are  adopted  as  his  own  ; as  may  be  manifest  from  the 
sons  born  of  Billiah  the  servant  of  Bachel,  concerning  whom 
Rachel  says,  “Behold  my  servant  Bilhah,  come  thou  to  her, 
and  let  her  bring  forth  on  my  knees,  and  I also  shall  be  built  up 
by  her,”  Gen.  xxx.  3.  The  reason  why  those  sons  were  acknow- 
ledged by  Joseph  for  his  own,  is,  because  by  Manasseh  is  rep- 
resented the  will -principle  of  the  church,  thus  the  good  thereof, 
and  the  internal  principle  (represented  by  Joseph)  flows-in 
with  good,  but  not  with  truth  except  through  good  ; hence  it  is, 
that  they  are  said  to  be  born  on  Joseph’s  knees. 

6586.  Yerses  24 — 26.  And  Joseph  said  unto  his  brethren,  1 
die , and  God  in  visiting  will  visit  you , and  will  cause  you  to 
come  up  out  of  this  land,  unto  the  land  which  he  sware  to  Abra- 
ham, to  Isaac,  and  to  Jacob.  And  Joseph  adjured  the  sons  of 
Israel,  saying,  In  visiting  God  will  visit  you,  and  ye  shall  cause 
my  bones  to  come  up  from  hence.  And  Joseph  died,  a son  of  a 
hundred  and,  ten  years  ; and  they  embalmed  him,  and  he  was 
placed  in  an  ark  in  Egypt.  And  Joseph  said  unto  his  brethren, 
1 die,  signifies  prediction  that  the  internal  principle  of  the 
church  would  cease.  And  God  in  visiting  will  visit  you,  sig- 
nifies that  the  last  time  was  about  to  come.  And  will  cause 
you  to  come  up  out  of  this  land  unto  the  land  which  he  sware  to 
Abraham,  to  Isaac,  and  to  Jacob,  signifies  that  they  would  come 
to  the  state  of  the  church  in  which  the  ancients  were.  And 
Joseph  adjured  the  sons  of  Israel,  saying,  signifies  a binding. 
In  visiting  God  will  visit  you,  signifies  when  that  last  time  of 
the  church  should  come.  And  ye  shall  canse  my  bones  to 
come  up  from  hence,  signifies  that  there  would  be  the  repre- 
sentative of  a church,  but  not  a representative  church,  which 
also  is  in  an  internal  principle.  And  Joseph  died,  signifies  that 
the  internal  principle  of  the  church  ceased  to  be.  A son  of  a 
hundred  and  ten  years,  signifies  state  on  this  occasion.  And 
they  embalmed  him,  signifies  preservation  still.  And  he  was 
placed  in  an  ark  in  Egypt,  signifies  concealment  in  the  scien- 
tifics  of  the  church. 

8587.  Ver.  24.  “ And  Joseph  said  unto  his  brethren,  I die.* 


6585— 6588.] 


GENESIS. 


39 


— That  hereby  is  signified  prediction  that  the  internal  principle 
of  the  church  would  cease,  appears  (1.)  from  the  representation 
of  Joseph,  as  denoting  the  internal  principle,  see  n.  6499 ; in 
the  present  case  the  internal  principle  of  the  church,  because 
the  subject  treated  of  in  the  preceding  verses  is  concerning  the 
church  established  by  the  internal  principle,  that  is,  through 
the  internal  principle  from  the  Lord;  and  (2.)  from  the  significa- 
tion of  dying,  as  denoting  to  cease  to  be  such,  see  n.  494,  thus 
to  cease;  and  that  to  die  denotes  the  last  time  of  the  church, 
see  n.  2908,  2912,  2917,  2923;  the  prediction  concerning  this 
time  is  signified  by  “ Joseph  said  unto  his  brethren,”  for  the 
subject  treated  of  in  the  following  verses  to  the  end  of  the 
chapter,  is  concerning  the  further  state  of  the  church.  Hence 
it  is  evident,  that  by  Joseph  said  unto  his  brethren,  I die,  is 
signified  that  the  internal  principle  of  the  church  would  cease. 
The  case  herein  is  this : a church,  in  order  to  be  a church,  must 
be  internal  and  external ; for  there  are  some  who  are  in  the  in- 
ternal of  the  church,  and  there  are  others  who  are  in  its  external ; 
the  former  are  few,  but  the  latter  are  numerous ; nevertheless 
where  the  internal  church  is,  the  external  must  be  also,  for  the 
internal  of  the  church  cannot  be  separated  from  its  external ; 
and  also  where  the  external  church  is,  the  internal  church  must 
be  also,  but  the  internal  in  this  case  is  in  obscurity.  The  inter- 
nal of  the  church  consists  in  willing  what  is  good  from  the 
heart,  and  in  being  affected  therewith;  and  its  external  consists 
in  putting  it  into  practice,  according  to  the  truth  of  faith  which 
is  known  from  good : but  the  external  of  the  church  consists  in 
the  holy  performance  of  rituals,  and  in  doing  works  of  charity, 
according  to  the  precepts  of  the  church.  From  these  considera- 
tions it  is  manifest  that  the  internal  of  the  church  is  the  good 
of  charity  in  the  will ; when  therefore  this  ceases,  the  church 
itself  also  ceases,  for  the  good  of  charity  is  its  essential ; exter- 
nal worship  indeed  remains  afterwards,  as  before,  but  in  this 
case  it  is  not  worship,  but  ceremony,  which  is  preserved  be- 
cause it  was  so  appointed.  But  this  ceremony,  which  appears 
as  worship,  is  as  a shell  without  a kernel,  for  it  is  the  external 
which  remains  wherein  there  is  not  any  internal ; when  the 
church  is  of  this  description,  it  is  at  its  end. 

6588.  “ And  God  in  visiting  will  visit  you.” — That  hereby 
is  signified  that  the  last  time  would  come,  appears  from  the 
signification  of  being  visited,  as  denoting  the  last  time,  in  the 
present  case  the  last  time  of  the  oppression  of  the  sons  of  Israel 
in  Egypt ; in  the  internal  sense,  the  last  time  of  the  old  church, 
and  the  first  of  the  new  ; this  last  time  in  the  Word  is  called 
visitation,  and  is  predicated  both  of  the  church  in  general,  and 
also  of  those  who  are  within  the  church  in  particular ; and  of 
the  new  church  which  is  born,  and  of  the  old  church  which  ex- 
pires ; in  particular,  of  the  man  of  the  church  who  is  saved,  and 


GENESIS. 


10 


[Chap.  1. 


of  him  also  who  is  damned.  That  these  things  are  signified  in 
the  Word  by  visitation,  and  the  day  of  visitation,  is  manifest 
from  the  following  passages : “ Blessed  be  the  Lord  God  of 
Israel,  because  he  hath  visited , and  wrought  deliverance  for  Ins 
people.  By  the  bowels  of  the  mercy  of  our  God,  in  which  the 
day-spring  from  on  high  hath  visited  us , that  it  might  appear  to 
them  who  sit  in  darkness  and  in  the  shadow*  of  death,”  Luke  i. 
68,  78,  79 ; these  words  are  part  of  the  prophecy  of  Zechariah 
concerning  the  Lord  who  was  born  ; to  be  visited,  here  denotes 
the  raising  up  of  a new  church,  and  the  consequent  illustration  of 
those  who  are  in  ignorance  of  the  truth  and  good  of  faith,  thus 
it  denotes  their  deliverance  ; wherefore  it  is  said,  he  hath  visited 
and  wrought  deliverance  for  his  people,  he  hath  visited  that  he 
may  appear  to  those  who  sit  in  darkness  and  in  the  shadow  of 
death.  And  in  Moses,  “Jehovah  said  unto  Moses,  Gather  the 
elders  of  Israel  together,  and  say  unto  them,  Jehovah  the  God 
of  your  fathers  hath  appeared  unto  me,  the  God  of  Abraham, 
of  Isaac,  and  of  Jacob,  saying,  In  visiting  I will  visit  you , and 
that  which  is  done  to  you  in  Egypt,”  Exod.  iii.  16.  And  again, 
“ The  people  believed  and  heard,  that  Jehovah  had  visited  the 
sons  of  Israel”  iv.  31.  In  these  passages,  to  be  visited  denotes 
the  last  time  when  the  church  ceases,  and  the  first  when  it  com- 
mences ; the  last  with  the  Egyptians,  and  the  first  with  the  sons 
of  Israel,  thus  also  the  deliverance  of  the  latter.  And  in  Jere- 
miah, “They  shall  be  carried  away  to  Babel ; and  there  shall 
they  be  even  until  the  day  in  which  I will  visit  them  / then  will 
I cause  the  vessels  of  the  house  of  God  to  come  up,  and  will 
bring  them  back  to  this  place,”  xxvii.  22.  Again,  “ When 
seventy  years  shall  be  fulfilled  to  Babylon,  I will  visit  you  / 
and  will  establish  upon  you  my  good  word,  and  will  bring  you 
back  to  this  place,”  xxix.  10,  where  to  visit  denotes  to  deliver; 
in  general  it  denotes  the  last  time  of  captivity  and  of  desolation. 
Visitation  and  the  day  of  visitation  denote  the  last  time  of  the 
church  in  Isaiah,  “ What  will  ye  do  in  the  day  of  visitation 
and  desolation,  which  shall  come  from  afar?  to  whom  will  ye 
flee  for  help?”  x.  3.  Again,  “ Behold,  the  day  of  Jehovah 
cometh,  both  with  cruel  indignation,  and  wrath,  and  anger,  to 
lay  the  earth  desolate.  I will  visit  evil  on  the  world , and  their 
iniquity  on  the  wicked,”  xiii.  9,  11.  And  in  Jeremiah,  “They 
shall  fall  amongst  those  that  fall,  and  in  the  time  of  their  visita- 
tion they  shall  stumble,”  viii.  12.  And  in  Hosea,  “ The  days  of 
visitation  are  come,  the  days  of  recompense  are  come,”  ix.  7. 
Amd  in  Moses,  “Jehovah  said  unto  Moses,  Therefore  now  go, 
lead  this  people  in,  as  I spake  unto  thee  ; behold,  my  Angel 
shall  go  before  thee ; nevertheless,  in  the  day  that  I visit , 1 
will  visit  upon  their  sin,”  Exod.  xxxii.  34.  And  in  Luke,  Jesus 
said  concerning  J erusalem,  “ They  shall  not  leave  in  thee  one 
stone  upon  another,  because  thou  knowest  not  the  time  of  thy 


6581/.] 


GENESIS. 


41 

visitation ,”  xix.  14  ; the  day  of  visitation  denotes  the  Lord’s 
coming,  and  illustration  on  the  occasion  ; but  as  respects  the 
Jewish  nation,  since  they  did  not  acknowledge  it,  it  denotes  the 
last  time  of  the  representatives  of  the  church  amongst  them  ; 
for  when  Jerusalem  was  destroyed,  the  sacrifices  ceased,  and 
that  nation  was  dispersed.  And  in  Ezekiel,  “ A great  voice 
cried  in  mine  ears,  that  the  visitations  of  the  city  draw  nigli, 
and  a man  hath  the  instrument  of  destruction  in  his  hand,” 
ix.  1,  where  the  sense  is  the  same.  And  in  Isaiah,  u Rephaim 
shall  not  rise  again,  because  thou  hast  visited , thou  hast  extin- 
guished them,”  xxvi.  14  ; Rephaim  denote  the  posterity  of  the 
most  ancient  church,  which  was  before  the  flood,  who  were  also 
called  Nephilim,  and  Enakim,  concerning  whom  seen.  567,  581, 
1673  ; thou  hast  visited  and  extinguished  Rephaim,  denotes  the 
last  time  of  that  church,  and  also  the  casting  them  into  hell,  on 
which  subject  see  n.  1265  to  1272.  Visitation  denotes  recom- 
pense, thus  damnation,  in  Jeremiah,  “ Shall  not  I visit  for 
this  ? shall  not  my  soul  be  avenged  on  such  a nation  as  this  ?” 
v.  9.  Again,  u I will  bring  upon  him  the  calamity  of  Esau,  in 
the  time  that  I visit  himf  xlix.  8.  And  in  Hosea,  “ I will  visit 
his  ways  upon  him , and  will  recompense  his  works,”  iv.  9. 

6589.  u And  shall  cause  you  to  come  up  out  of  this  land 
unto  the  land  which  he  sware  to  Abraham,  to  Isaac,  and  to 
Jacob.” — That  hereby  is  signified  that  they  would  come  to  the 
state  of  the  church  in  which  the  ancients  were,  appears  (1.) 
from  the  signification  of  the  land  of  Egypt,  from  Avhich  they 
were  to  come  up,  as  denoting  the  vastated  church,  which  the 
Egyptians  represented  by  their  oppressing  the  sons  of  Israel, 
and  its  destruction  was  represented  by  their  being  overwhelmed 
in  the  Rea  Sea  ; and  (2.)  from  the  signification  of  the  land  of 
Canaan , to  which  the  sons  of  Israel  were  to  go  up,  as  denoting 
the  Lord’s  kingdom  and  church,  see  n.  1607,  3038,  3481,  3705, 
4447,  4517.  That  it  denotes  the  ancient  church,  or  the  state  of 
the  church  in  which  the  ancients  were,  is  signified  by  God 
swearing  to  give  this  land  to  Abraham,  to  Isaac,  and  to  Jacob, 
for  by  these  in  the  supreme  sense  is  meant  the  Lord,  in  the 
representative  sense  His  kingdom  in  the  heavens  and  His  king- 
dom in  the  earths,  which  is  the  church,  see  n.  1965, 1989,  2011, 
3245,  3305,  6098,  6185,  6276;  wherefore  to  swear  to  give  the 
land  to  them,  is  to  confirm  that  they  should  come  to  the  state 
of  the  church  in  which  the  ancients  were.  Not  that  the  pos- 
terity of  Jacob  were  to  come  thereto,  for  they  could  not  come 
to  the  state  of  that  church,  but  only  to  its  external,  viz.,  to 
representatives ; and  scarcely  to  them ; but  that  they  should 
come  thereto  who  are  signified  by  the  sons  of  Israel,  as  are  all 
they  who  are  of  the  spiritual  church,  both  who  lived  at  that 
time,  and  who  are  to  come.  That  to  swear  denotes  to  confirm 
from  the  Divine  TBeing  or  principle],  see  n.  2842,  3375.  The 


GENESIS. 


42 


[Chap.  1. 


reason  why  the  land  of  Canaan  was  promised  and  given  to  the 
posterity  of  Jacob,  was,  that  they  might  represent  the  church  ; 
and  this  because  the  church  from  ancient  times  had  been  in 
that  land,  and  in  those  times  all  those  places  were  named  and 
made  representative  ; see  n.  3686,  4447,  4516,  4517,  5136,  6516. 

6590.  Yer.  25.  “And  Joseph  adjured  the  sons  of  Israel, 
saying.” — That  hereby  is  signified  a binding,  appears  without 
explanation. 

6591.  “ In  visiting  God  will  visit  you.” — That  hereby  is 
signified  when  the  last  time  of  the  church  should  come,  ap- 
pears from  the  signification  of  visiting , as  denoting  the  last 
time  of  the  church,  see  just  above,  n.  6588. 

6592.  “And  ye  shall  cause  my  bones  to  come  up  from 
hence.” — That  hereby  is  signified  that  there  should  be  the 
representative  of  a church,  but  not  a representative  church, 
which  also  is  in  the  internal  principle,  appears  from  the  rep- 
resentation of  Joseph,  as  denoting  the  internal  principle  of 
the  church,  see  above,  n.  6587  ; and  whereas  by  him  is  repre- 
sented the  internal  principle  of  the  church,  by  his  bones  is 
signified  that  which  is  most  external,  or  the  ultimate  of  the 
church,  thus  the  representative  thereof.  For  the  representa- 
tives, which  were  in  the  ancient  church,  and  which  were  also 
instituted  amongst  the  posterity  of  Jacob,  were  the  ultimates 
of  the  church;  whereas  the  things  which  they  signified  and 
represented  were  the  internal  things  of  the  church  : these  lat- 
ter were  signified  by  flesh  in  which  is  spirit,  but  the  former  by 
bones.  Hence  it  may  be  manifest  what  the  quality  of  th« 
church  is,  when  it  is  only  in  external  things  without  the  inter- 
nal, viz.,  it  is  like  the  bony  skeleton  of  a man  without  flesh. 
That  amongst  the  Israelitish  and  Jewish  people  there  was  not 
a church,  but  only  the  representative  of  a church,  see  n.  4281, 

4288,  4307,  4500,4680,  4844,  4847,  4903,  6304.  And  that  the 
representative  of  a church  was  not  instituted  amongst  them, 
until  they  were  entirely  vastated  as  to  an  internal  principle, 
for  otherwise  they  would  have  profaned  holy  things,  see  n. 

4289. 

6593.  Yer.  26.  “And  Joseph  died.” — That  hereby  is  signi- 
fied that  the  internal  principle  ceased  to  be,  appears  (1.)  from 
the  signification  of  dying , as  denoting  to  cease  to  be  such,  see 
n.  494,  6587 ; and  (2.)  from  the  representation  of  Joseph , as 
denoting  the  internal  principle,  see  n.  6499.  Concerning  the 
quality  of  the  church,  when  the  internal  principle  has  ceased, 
see  above,  n.  6587,  6592. 

6594.  “A  son  of  a hundred  and  ten  years.” — That  hereby 
is  signified  the  state  on  this  occasion,  appears  from  the  signifi- 
cation of  a hundred  and  ten  years,  as  denoting  the  state  and 
quality  of  the  life  of  scientifics  from  the  internal  principle,  se« 
n.  6582  : that  years  denote  states,  see  n.  487,  488,  493. 


6590— 6596.J 


GENESIS. 


43 


6595.  “And  they  embalmed  him.” — That  hereby  is  signi- 
fied preservation  still,  appears  from  the  signification  of  embalm- 
ing* as  denoting  preservation  from  the  contagion  of  evil,  see  n. 
6503,  6504.  Inasmuch  as  the  end  of  the  church  is  the  subject 
here  treated  of,  it  may  be  expedient  to  say  what  is  meant  bv 
preservation  still,  when  the  church  ceases  to  be,  as  is  the  case 
when  its  internal  principle  ceases  with  man,  see  n.  6587,  6592. 
In  this  case,  the  external  remains  still,  but  it  is  such,  that  it  has  in 
it  an  internal  principle;  nevertheless  this  internal  principle  does 
not  then  appertain  to  man,  because  he  does  not  think  about  it, 
or  if  he  thinks  about  it  he  is  not  affected  with  it,  but  it  apper- 
tains to  the  angels  who  are  attendant  on  man  ; and  whereas 
the  man  of  the  vastated  church  thinks  nothing  concerning  an 
internal  principle,  neither  is  affected  with  it,  and  the  generality 
are  ignorant  that  such  a principle  exists,  therefore  it  cannot  be 
injured  by  man  ; for  a man  can  injure  what  he  knows,  and 
especially  what  he  has  once  believed,  but  not  what  he  is  either 
ignorant  of,  or  does  not  believe  to  be  ; thus  the  internal  prin- 
ciple of  the  church  is  preserved, 'lest  it  should  be  affected  by 
any  evil.  In  this  manner  the  internal  things  of  the  church 
were  preserved  amongst  the  posterity  of  Jacob  ; for  they  were 
in  externals  without  an  internal  principle,  insomuch  that  they 
were  not  even  willing  to  know  of  any  internal  principle ; on 
which  account  the  internal  things  of  the  church  wTere  not  re- 
vealed to  them.  That  internal  things  were  not  discovered  to 
the  posterity  of  Jacob,  lest  they  should  injure  them  by  profan- 
ing, see  n.  3398,  3480.  And  that  they  who  do  not  believe 
the  internal  things  of  the  church,  cannot  profane  them,  and 
still  less  they  who  are  ignorant  of  them,  see  n.  593, 1008,  1059, 
2051,  3398,  3402,  3898,  4289,  4601.  Also  that  the  interior 
things  of  the  church  are  not  revealed,  until  the  church  is  vas- 
tated, because  then  they  are  no  longer  believed,  and  thus  can- 
not be  profaned,  see  n.  3398,  3399.  These  are  the  things 
which  are  meant  by  preservation. 

6596.  “And  he  was  placed  in  an  ark  in  Egypt.” — That 
hereby  is  signified  concealment  in  the  scientifics  of  the  church, 
appears  (1.)  from  the  signification  of  an  ark  (or  chest),  as  de- 
noting that  in  which  something  is  stored  up  or  concealed  ; and 
(2.)  from  the  signification  of  Egypt,  as  denoting  the  scientifics 
of  the  church,  see  n.  4749,  4964,  4966.  At  that  time,  the 
scientifics  of  the  church  consisted  of  the  knowledges  of  the 
representatives  and  significatives  in  the  ancient  church  ; the 
concealment  of  the  internal  principle  in  these  is  signified  by  the 
above  words  ; concerning  the  concealment  of  the  internal  prin- 
ciple of  the  church,  and  consequent  preservation  lest  it  should 
suffer  injury,  see  just  above,  n.  6595.  That  an  ark  (or  chest) 
denotes  that  in  which  something  is  stored  up  or  concealed,  may 
be  manifest  from  the  Ark  of  the  Testimony,  which  was  called 


GENESIS. 


44 


[Chap.  1. 


an  ark  on  this  account,  because  in  it  the  Testimony  or  Law 
was  stored  up. 

6597.  We  have  now  concluded  the  subject  concerning  the 
internal  sense  of  the  contents  of  the  Book  of  Genesis ; but  as 
all  the  things  in  this  book  are  historical,  except  in  chap,  xlviii. 
and  xlix.,  which  are  also  prophetical,  therefore  it  can  scarcely 
appear,  that  what  lias  been  expounded  is  the  internal  sensed; 
for  historical  things  hold  the  mind  down  in  the  literal  sense, 
and  thus  remove  it  from  the  internal  sense  ; and  the  more  so, 
because  the  internal  sense  differs  altogether  from  the  literal, 
inasmuch  as  the  former  treats  of  spiritual  and  celestial  things, 
but  the  latter  of  worldly  and  terrestrial.  But  that  the  internal 
sense  is  such  as  has  been  expounded,  is  evident  from  every 
thing  which  has  been  explained  ; and  especially  from  this  con- 
sideration, that  it  has  been  dictated  to  me  from  heaven. 


CONTINUATION  OF  THE  SUBJECT  CONCERNING  INFLUX,  AND  CON- 
CERNING THE  COMMERCE  OF  THE  SOUL  AND  BODY. 

6598.  IT  is  well  known , that  one  man  excels  another  in  the 
faculty  of  understanding  and  perceiving  that  which  is  honest 
in  moral  life , just  in  civil  life , and  good  in  spiritual  life  ; the 
cause  consists  in  the  elevation  of  the  thought  to  the  things  of 
heaven , whereby  it  is  withdrawn  from  the  external  things  of 
sense.  For  they  who  think  only  from  the  things  of  sense,  cannot 
at  all  see  what  is  honest , just , and  good  • wherefore  they  trust 
to  others , and  speak  much  from  the  memory , and  hereby  appear 
to  themselves  wiser  than  others.  But  they  u)ho  are  able  to  think 
above  the  things  of  sense , {if  the  things  in  their  memory  be  in 
orderly  arrangement ,)  are  in  a superior  faculty  of  understand- 
ing and  perceiving  / and  this  according  to  the  degree  in  which 
they  view  things  from  an  interior  principle. 

6599.  How  the  case  is  with  those  who  think  in  the  sensual 
principle , and  with  those  who  think  above  the  sensual  principle, 
and  what  is  the  quality  of  the  influx  into  these  latter  and  into 
the  former,  it  is  allowed  to  declare  from  experience.  But  it  is 
first  to  be  noted,  that  the  thought  of  man  is  distinguished  into 
ideas,  and  that  one  idea  follows  another,  as  one  expression  fol- 
lows another  in  speech  / but  the  ideas  of  thought  take  one  another 
up  with  such  quickness,  that  whilst  man  is  in  the  body,  the 
thought  appears  to  him  as  though  it  were  continuous,  and  there- 
fore there  is  no  distinction  ; but  in  the  other  life  it  is  manifestly 
perceived,  that  the  thought  is  distinguished  into  ideas,  for  then 
the  speech  is  affected  by  ideas , see  n.  2470,  2478,  2479.  How  the 
case  is  with  the  thought  and  its  ideas,  may  now  be  declared , viz.. 


6597— 6601.] 


GENESIS. 


45 


the  thought  diffuses  itself  into  the  surrounding  societies  of 
spirits  and  of  angels,  and  the  faculty  of  understanding  and  per- 
ceiving is  according  to  the  extension  into  those  societies , that  is , 
according  to  the  influx  thence / and,  next , in  one  idea  of  the 
thought  there  are  things  innumerable,  and  more  so  in  one 
thought  composed  of  ideas. 

6600.  It  has  been  manifestly  shown  to  me,  that  the  thought 
of  m om , as  well  as  of  spirits  and  of  angels , spreads  itself  around 
into  several  societies  in  the  spiritual  world ; but  the  thought  of 
one  in  a different  manner  from,  that  of  another . That  1 might 
know  this  for  certain , it  was  given  me  to  discourse  with  some 
societies,  to  whom  my  thought  reached,  and  it  was  thence  given 
me  to  know  what  flowed-in  to  the  thought,  from  what  society  it 
was,  also  where  and  of  what  quality  the  society  was,  so  that  I 
could  not  be  deceived.  According  to  the  extension  of  the  thought 
and  affections  into  societies,  the  faculty  of  understanding  and 
perceiving  is  produced  in  man,  spirit,  and  angel.  He  who  is 
in  the  good  of  charity  and  of  faith,  has  extension  into  the  so- 
cieties of  heaven,  ample  according  to  the  degree  in  which  he  is 
in  those  principles,  and  in  genuine  good  / for  those  principles 
are  in  agreement  with  heaven,  wherefore  they  flow-in  thither  of 
their  own  accord,  and  to  a great  extent.  There  are  some  societies 
into  which  the  affection  of  truth  reaches,  and  others  into  which 
the  affection  of  good.  The  affection  of  truth  pervades  the  socie- 
ties of  the  spiritual  angels,  but  the  affection  of  good  the  societies 
of  the  celestial  angels.  But  on  the  other  hand,  the  thought  and 
affection  of  those  who  are  principled  in  evil  and  false,  extend 
into  infernal  societies,  and  this  according  to  the  degree  of  evil 
and  false  belonging  to  them . It  is  said  that  the  thought  and 
affection  of  man,  of  spirit,  and  of  angel,  diffuse  themselves 
around  into  societies,  and  that  hence  is  understanding  and  per- 
ception : but  it  is  to  be  noted,  that  it  is  so  said  according  to 
appearance,  for  there  is  not  an  influx  of  thoughts  and  affections 
into  societies,  but  from  societies,  and  this  through  the  angels  and 
spirits  attendant  on  man  / for,  as  was  shown  at  the  close  of  the 
preceding  chapters,  all  influx  is  from,  an  interior  principle, 
thus  with  the  good  it  is  from  heaven,  that  is,  through  heaven 
from,  the  Lord , and  with  the  evil  it  is  from  hell. 

6601.  One  morning  it  was  manifestly  shown  me,  that  in 
every  idea  and  minute  affection  innumerable  things  were  con- 
tained, also  that  such  idea  andl  affection  penetrated  into  societies. 
I was  kept  for  some  time  in  a certain  affection  and  consequent 
thought,  and  on  this  occasion  it  was  shown  how  many  societies 
concurred  y there  were  five  societies , which  manifested  themselves 
by  living  discourse  • they  said  what  they  thought,  and  also  that 
they  perceived  that  those  thoughts  appertained  to  me  : moreover 
that  they  knew  also , to  what  I did  not  attend,  the  causes  of  the 
things  which  were  thought,  and  also  the  ends  / the  rest  of  the 


16 


GENESIS. 


[Chap  1 

societies , which  were  several , to  which  the  thought  was  extended , 
manifested , remote.  The  case 

is  the  same  with  the  extension  of  thought  from  the  objects  which 
are  thought  of  as  with  the  objects  of  sight ; a sphere  of  rays 
diffuses  itself  from  the  latter  to  a considerable  distance , and  falls 
into  the  sight  of  man  ; this  distance  is  greater  or  less , according 
to  the  sparkling  and  flaming  property  in  the  object  / for  if  it 
be  flaming , it  appears  at  a much  greater  distance  than  when 
clouded  and  dusky.  The  case  is  similar  with  the  internal  sight , 
which  is  that  of  the  thought , in  regard  to  its  objects / the  objects 
of  this  sight  are  not  material , like  the  objects  in  the  world,  but 
they  are  spiritual,  and  therefore  they  diffuse  themselves  to  such 
things  as  are  in  the  spiritual  world,  thus  to  truths  and,  goods 
there,  consequently  to  the  societies  which  are  principled  therein  / 
and  as  in  the  world  a flaming  object  spreads  itself  to  the 
greatest  extent,  so  does  good  and  the  affection  thereof  in  the 
spiritual  world  / for  flame  corresponds  to  the  affection  of  good . 
From  these  considerations  it  may  be  manifest,  that  the  quality 
of  mams  life  is  altogether  according  to  the  societies  into  which 
his  thought  and  affection  extend  themselves,  and  according  to 
the  quality  and  quantity  of  their  extension . 

6602.  That  the  spheres  of  the  thoughts  and  affections  extend 
themselves  around  into  the  spheres  of  societies  which  are  afar 
off,  was  rendered  manifest  to  me  also  from  this  consideration , 
that  whilst  I was  thinking  from  affection  concerning  such  things 
as  particularly  moved  a society  at  a distance,  they  instantly 
discoursed  with  me  on  the  same  subject,  saying  what  their  senti- 
ments were  / this  has  occasionally  been  done  / one  society  was 
to  the  right,  at  a very  considerable  distance,  in  the  plane  of  the 
lower  part  of  the  thorax ; and  the  other  also  to  the  right,  but 
nearer,  in  the  plane  of  the  knees.  The  reason  why  distance  is 
perceived,  is  owing  to  the  state  of  the  affection  of  truth  and 
good  / so  far  as  the  state  of  one  society  differs  from  the  state  of 
another , so  far  societies  appear  to  be  removed  to  a distance. 

6603.  But  it  is  to  be  noted,  that  the  thoughts  and  affections, 
which  reach  into  societies,  do  not  specifically  move  the  societies 
to  think  and  will  like  the  man,  spirit,  or  angel,  from  whom,  the 
thoughts  and  affections  come  forth,  but  they  enter  into  the  uni- 
versal sphere  of  the  affection  and  consequent  thought  of  those 
societies  / hence  the  societies  know  nothing  about  it.  For  the 
spiritual  sphere,  in  which  all  societies  are,  is  various  with  each, 
and  when  the  thoughts  and  affections  enter  into  this  sphere,  the 
societies  are  not  affected.  All  thoughts  and  affections  enter  into 
the  spheres  of  the  societies  with  which  they  agree.  Hence  there 
are  extensions  in  every  direction  in  freedom,  like  the  extensions 
of  rays  from  objects  in  the  world,  which  freely  spread  around, 
and  reach  the  sight  of  every  one  who  stands  in  the  circuit,  with 
a variety  according  to  the  clearness  or  dulness  of  the  sight,  and 


6602 — 6606.] 


GENESIS. 


47 


the  serenity  or  obscurity  of  the  atmosphere ; in  the  spiritual 
world  the  affection  of  knowing  truth  and  good  corresponds  to 
the  serenity  of  the  atmosphere. 

6604.  There  has  appeared  to  me  occasionally  an  angel , and 
liis  face  conspicuously , which  was  continually  varied  according 
to  his  affections , as  they  mutually  succeeded'  each  other  in  him 
in  order , thus  from  one  limit  to  the  other , whilst  the  universally 
ruling  affection  still  remained , whereby  it  might  be  known  that 
he  was  the  same  angel  / and  I was  instructed . that  the  changes 
of  his  face  came  from  the  societies  with  which  he  had  commu- 
nication, and  that  they  existed  according  to  the  variations  of 
the  communication  as  it  was  nearer  with  one  society  than  with 
another,  and  thus  successively.  For  the  extension  of  the  affec- 
tions and  thoughts  has  its  limits,  and  in  the  last  societies  it 
vanishes,  and  goes  off  as  the  sight  into  the  universe  / within  the 
limits  of  that  common  sphere  the  thoughts  and  affections  are 
capable  of  being  varied,  and  may  be  Sometimes  nearer  to  one 
society , sometimes  to  another ; when  they  are  in  the  midst  of  one 
society,  the  rest  are  to  that  one  in  the  circumferences  / and  so  on 
with  every  variation  within  those  limits. 

6605.  It  is  worthy  of  observation,  that  as  the  universal 
heaven  resembles  one  man,  which  is  thence  called  the  Grand 
Man,  {treated  of  at  the  close  of  several  chapters ,)  so  every  society 
in  like  manner  resembles  a man,  for  the  image  of  the  universal 
heaven  flows-in  to  the  societies , and  causes  them  to  be  like  y and 
not  only  into  the  societies,  but  also  into  the  individuals  in  the 
society,  whence  each  individual  has  a human  form,  for  every 
one  in  an  angelic  society  is  a heaven  in  its  least  form  y the 
varieties  of  their  human  form  are  according  to  the  quality  of 
good  and  of  truth  appertaining  to  them.  Hence  it  is,  that  every 
spirit  and  angel  appears  in  a form  altogether  according  to  the 
communication  of  his  thoughts  and  affections  with  societies  y 
hence,  in  proportion  as  they  are  principled  in  good  and  truth, 
they  are  in  a more  beautiful  human  form,  y but  if  the  com  mu * 
nication  of  the  thoughts  and  affections  be  diffused  into  societies 
which  are  not  according  to  heavenly  order,  the  form  is  propor- 
tionately without  beauty.  But  if  the  communication  be  with 
infernal  societies,  the  form  is  deformed  and  diabolical  y and  as 
they  who  are  in  total  opposition  to  good  and  truth,  are  in  oppo- 
sition to  the  form  of  heaven,  which  is  human,  they  appear  in 
the  light  of  heaven  not  as  men,  but  as  monsters.  This  is  the 
ease  with  the  whole  hell,  with  the  societies  therein,  and  with  the 
individuals  in  the  societies  y and  this  also  with  a variety  accord- 
ing to  the  degree  of  opposition  of  evil  against  good,  and  of  the 
consequent  false  against  truth. 

6606.  I have  observed,  whilst  discoursing  with  angelic 
spirits,  that  the  affections  and  thoughts  appeared  like  a stream 
round  about,  and  that  the  object  of  the  thought  was  in  the  midsi 


48 


GENESIS. 


[Chap.  1. 

encompassed  with  that  stream , which  extended  thence  in  all  di- 
rections. From  this  circumstance  also  it  has  been  made  mani- 
fest, that  the  thoughts  and  affections  extended  themselves  on  all 
sides  to  societies. 

6607.  It  has  been  shown , that  whtn  the  thoughts  with  the 

affections  diffuse  themselves , they  make  a circuit  almost  accord- 
ing to  the  form  of  the  circumvolutions  of  the  cineritious  sub- 
stances in  the  human  brain  / the  cir  cum  flexions  were  seen  by  me 
for  a long  time / they  were  circuitions , inflections , insinuations , 
and  emersions , swA  are  proper  to  the  said  substance  in  the 

brains . But  the  forms  of  heaven  are  still  more  wonderful , 
such  as  can  never  be  comprehended , ^ angels  / m 

swe'A  « form  are  the  angelic  societies  in  the  heavens , and  into 
such  a form  the  thoughts  of  the  angels  flow , almost  in  an 

instant  to  a considerable  distance , because  they  are  according  to 
a form  infinitely  perfect. 

6608.  Intellectual  light  has  b^cn  given  me , taken  away , 

diminished , moderated , ws-  Hanking,  speaking,  and  writing, 

and  this  frequently  / arwZ  ^ been  given  me  to  perceive  the 
varieties  and  discriminations.  The  light  itself  was  perceived  as 
an  illumination,  which  illustrated  the  substances  of  the  interior 
sight,  as  the  light  of  the  sun  enlightens  the  organs  of  corporeal 
sight ; general  illumination  caused  the  object  of  things  to 
appear,  as  the  objects  of  the  earth  appear  to  an  enlightened  eye  / 
and  I have  been  instructed,  that  those  variations  existed  accord- 
ing to  communications  with  heavenly  societies. 

6609.  The  thoughts  and  discourses  of  the  societies,  within 
which  was  my  thought,  have  been  occasionally  represented  to  me 
by  clouds  which  ascended  and  descended  in  azure  blue  / from 
the  forms  of  the  clouds,  their  colours,  thinness,  and  density,  it 
was  given  me  to  know  what  flowed- in  ‘ truths  were  represented 
by  the  azure  colour  mixed  with  a beautiful  and  indescribably 
bright  white  j the  appearances  of  truth  were  represented  by  an 
obscure  whiteness,  and  falsities  by  black  clouds  / hence  also  the 
influx  of  the  thoughts  and  affections  might  be  known. 

6610.  During  the  course  of  man's  life,  the  ideas  of  his 
thought  vary  • that  is,  they  are  multiplied  and  divided,  and  are 
thus  extended,  to  various  and  new  societies  / with  those  who  are 
in  evil,  to  infernal  societies,  and  in  like  manner  with  those  who 
are  in  the  persuasions  of  the  false  / but  with  those  who  are  in  the 
persuasions  of  truth,  that  is,  who  are  in  persuasive  faith,  the 
ideas  of  the  thought  are  exceedingly  confined.  But  vnth  those 
who  are  regenerated,  the  thoughts  and  affections  are  continually 
insinuated  into  new  heavenly  societies,  and  the  extension 
creases  ; the  former  thoughts  and  affections  are  also  divided, 
being  divided,  they  are  associated  with  ideas,  which  are  ag 
communicated  to  new  societies.  At  first,  general  things 


6607— 6614.] 


GENESIS. 


49 


filled  with  particulars,  and  these  with  singulars , thus  with  new 
truths , whereby  illumination  increases. 

6611.  I ham  discoursed  with  spirits  concerning  the  changes 
of  state  of  the  life  of  man , that  it  is  inconstant , and,  carried  up- 
wards and  downwards , towards  heaven  and  towards  hell.  But 
they  who  suffer  themselves  to  be  regenerated , are  carried  con- 
tinually upwards , and  thus  at  all  times  into  more  interior 
heavenly  societies.  The  extension  of  the  sphere  into  those  so- 
cieties is  given  by  the  Lord  to  those  who  are  regenerated  princi- 
pally by  temptations , in  which  resistance  is  made  to  evils  and 
falses , for  in  such  case  the  Lord  fights  by  the  angels  against 
evils  and  falses,  and  thus  man  is  introduced  into  the  societies 
of  those  angels  which  are  more  interior  ; and  into  whatsoever 
societies  he  has  once  been  introduced,  he  there  remains  • and 
hence  also  he  receives  a more  extended  and  elevated  faculty  of 
perception. 

6612.  From  these  considerations  it  is  also  evident,  that  the 
more  exteriorly  man  thinks,  the  less  extension  he  has  • and  the 
more  interiorly,  so  much  the  greater  extension.  For  they  who 
think  exteriorly,  that  is,  who  are  in  the  sensual  principle,  com. 
municate  only  with  grosser  spirits / but  they  who  think  interiorly, 
from  the  rational  principle,  have  communication  with  the  angels 
The  nature  of  the  difference  may  be  manifest  from  the  density 
of  the  sphere  in  which  sensual  spirits  are,  and  from  the  purity 
of  the  sphere  in  which  the  angels  of  heaven  are / this  difference 
is  as  the  difference  between  the  extension  of  sound  and  the  ex- 
tension of  light,  and  how  great  this  is,  is  well  known  to  those 
who  are  skilled  in  the  philosophy  of  nature. 

6613.  That  in  one  idea  of  thought  there  are  things  innu- 
merable, and  especially  in  one  thought  composed  of  ideas,  has 
been  given  me  to  know  from  much  experience,  some  part  of 
which  it  is  here  allowed  to  adduce. 

6614.  Lt  has  been  shown  me  by  living  experience,  how  an- 
gelic ideas  flow-in  to  the  ideas  of  the  spirits  who  are  beneath, 
and  who  on  that  account  are  in  grosser  ideas  / a store  of  ideas 
from  the  angelic  heaven  was  presented  visible  as  a bright  cloud 
distinguished  into  little  masses,  each  little  mass,  which  consisted, 
of  things  innumerable,  produced  one  simple  idea  with  a spirit , 
and  it  was  afterwards  shown,  that  a thousand  and  a thousand 
things  were  in  it,  which  were  also  represented  by  a cloud  to  the 
eye  of  the  spirits.  L afterwards  discoursed  on  these  things  with 
the  spirits,  showing  that  they  may  be  illustrated  by  the  objects 
of  sight,  for  when  an  object,  which  appears  simple,  is  viewed 
through  an  optic  glass,  a thousand  things  which  were  not  before 
visible,  are  immediately  presented  to  the  sight  y as  in  the  case 
of  the  lesser  worms,  which  appear  as  one  obscure  object / but 
when  viewed  in  a microscope,  not  only  are  several,  but  each  is 

VOL.  VII.  4 


60 


GENESIS. 


[Chap.  1. 

seen  in  its  form  * and  if  they  be  subjected  to  still  moremim,  te 
examination , there  is  presented  a view  of  organs , members , 
viscera , also  of  vessels  and  fibres.  Such  likewise  is  the  case 

with  the  ideas  of  thought  / & thousand  and  a thousand  things 
being  contained  in  each  of  them , although  the  several  ideas 
together , whereof  thought  is  composed , appear  only  as  a simple 
object.  Nevertheless , m the  ideas  of  the  thought  of  one  person 
there  are  more  things  contained , m tfAe  ^<25  0/  thought 
of  another  • the  store  of  ideas  contained  is  according  to  exten- 
sion into  societies. 

6615.  When  the  thought  of  the  angels  descends  to  lower 

things , it  appears , <25  was  said  just  above , <2  bright  cloud ; 

but  when  the  thought  of  the  angels  who  are  in  the  superior 
heavens  descends , it  appears  like  flaming  light , from  which 
issues  a vibration  of  brilliancy  / this  bright  cloud  and  flaming 
light  are  nothing  else  but  the  innumerable  things  which  are  in 
their  thought.  When  these  flow-in  to  the  thought  of  the  spirits 
who  are  beneath,  they  are  there  presented  merely  as  one  thing  • 
the  light  and  brilliancy  flow-in  to  their  thought,  and  the  flaming 
principle  into  the  affection  of  love,  which  leads  the  ideas  and 
conjoins  them  / but  the  lucid  flaming  principle  and  the  vibrat- 
ing brilliancy  do  not  appear  to  them : they  were  seen  by  me,  to 
the  intent  that  I might  know  that  superior  things  flow-in  to  in- 
ferior / and  that  there  are  innumerable  things,  which  are  seen 
as  one. 

6616.  That  so  many  things  are  contained  in  one  idea,  was 
also  manifest  to  me  from  this  consideration  : when  I heard 
spirits  discoursing  with  me,  I could  perceive  from  the  mere  tone 
of  the  expression  of  their  discourse  whether  what  they  said  was 
grounded  in  pretence , in  sincerity,  in  friendliness,  or  in  the 
good  of  love.  This  may  be  seen  by  man  from  the  countenance 
of  another,  and  also  in  some  measure  be  heard  from,  the  speech 
of  another  * for  when  man  sees  the  countenance  of  another 
cheerful  towards  him,  and  hears  discourse  which  favours  him, 
he  can  perceive  whether  any  principle  of  pretence  be  in  it,  or  of 
deceit,  or  of  natural  or  accidental  cheerfulness,  or  of  modesty, 
friendliness,  insanity,  and  so  forth  • which  is  a further  proof 
that  innumerable  things  a/re  in  every  idea.  When  I have  dis- 
coursed with  spirits  on  this  subject,  some  of  them,  were  incredu- 
lous, wherefore  they  were  taken  up  into  a higher  region,  and 
speaking  with  me  from  thence,  they  said  that  they  saw  innu- 
merable things  in  every  idea  of  my  thmight  / and  thus  they 
believed. 

6617.  That  innumerable  things  are  in  one  idea,  might  also 
be  manifest  to  me  from  this  consideration,  that  the  angels  per- 
ceive in  a moment  the  life  appertaining  to  a spirit  and  to  a 
man,  on  merely  hearing  him  speak,  or  on  looking  into  his 
thought : the  angels  of  an  inferior  heaven  can  see  this,  and  still 


6615— 6619.1  . 


GENESIS. 


51 


more  the  angels  of  a superior  hea/ven.  A certain  good  spirit 
was  taken  up  into  the  fast  heaven , and  discoursing  with  me 
f rom  thence  he  said , that  he  saw  infinite  things  in  what  I was 
then  reading  in  the  Word , when  yet  I myself  had  only  a simple 
thought  on  the  subject ; afterwards  he  was  taken  up  into  an  in- 
terior heaven , and  he  thence  said , that  he  now  saw  still  more 
things , and  so  many , that  the  things  which  he  had  seen  before 
were  comparatively  gross  to  him  / he  was  next  taken  up  into  a 
still  interior  heaven , where  the  celestial  angels  are , and  he 
thence  said , that  the  things  which  he  had  before  seen  were 
scarcely  any  thing  in  respect  to  those  which  he  now  saw.  Whilst 
this  was  transacting , various  things  fiowed  in,  and  I was  af- 
fected with  various  things  which  were  thence  derived. 

6618.  Certain  spirits  boasted  that  they  knew  every  thing, 
( those  spirits  in  the  Grand  Man  have  reference  to  the  memory ;) 
but  they  were  told  that  there  are  indefinite  things  which  they 
do  not  know , yea,  that  one  idea  may  be  filled  with  indefinite 
things , and  still  it  would  appear  as  a simple  idea  ; also  that  if 
the  ideas  were  to  be  filled  to  eternity  with  several  things  every 
day , they  could  not  even  know  all  general  things , and  that  lienee 
they  might  conclude  how  much  there  is  which  they  do  not  know. 
This  was  also  shown  to  them , so  that  they  acknowledged  it  j an 
angel  discoursed  with  them  by  changes  of  state , but  they  could 
not  understand  what  he  discoursed  about , and  then  they  were 
told , that  every  change  contained  things  indefinite , which  never- 
theless were  not  even  perceived  by  them , for  besides  that  they 
did  not  understand , they  were  not  even  affected  with  those 
changes. 

6619.  That  innumerable  things  are  contained  in  the  ideas 
of  thought , and  that  those  things  which  are  contained  in  order 
are  from  interiors , was  also  evident  to  me  whilst  I was  reading 
the  Lord's  Prayer  morning  and  evening ; on  these  occasions , 
the  ideas  of  my  thought  were  constantly  open  towards  heaven , 
and  innumerable  things  flowed-in , so  that  1 observed  clearly  that 
the  ideas  of  thought  conceived  from  the  contents  of  the  prayer 
were  filled  from  heaven.  And  such  things  were  also  infused 
as  it  is  impossible  to  utter , and  also  impossible  for  me  to  com- 
prehend, only  I was  sensible  of  the  general  affection  thence  re- 
sulting. And  what  is  wonderful , the  things  which  flowed-in 
were  varied  every  day.  Hence  it  was  given  me  to  know , that 
in  the  contents  of  this  prayer  there  are  more  things  than  the 
universal  heaven  is  capable  of  comprehending  / and  that  with 
man  more  things  are  in  it,  in  proportion  as  his  thought  is  open 
towards  heaven  / and  on  the  other  hand,  that  fewer  things  are 
in  it,  in  proportion  as  his  thought  is  closed  j for  with  those  who 
have  the  thought  closed,  nothing  more  appears  within  than  the 
sense  of  the  letter,  or  that  sense  which  is  nearest  to  the  expres 
vions. 


52 


GENESIS. 


[Chap.  1. 

6620.  From  these  considerations  it  may  be  known  how  infi- 
nite things  are  also  in  every  part  of  the  Word  j for  the  Word 
descends  from  the  Lord  through  heaven , although  to  those  whose 
ideas  are  closed,  it  appears  as  a thing  most  simple . On  this 
subject  I once  discoursed  with  spirits,  who  denied  that  any  thing 
lay  hid  within  the  Word,  and  I said  that  there  were  infinite  and 
ineffable  things  within , which  cannot  be  perceived  by  those  who 
have  the  ideas  closed  : wherefore  they  admit  nothing  else  but  the 
literal  sense,  which  they  interpret  in  favour  of  their  own  princi- 
ples and  lusts,  and  thereby  preclude  to  themselves  admittance  to 
the  things  which  are  stored  up  within,  and  thus  either  render 
their  ideas  themselves  empty,  or  too  tight.  On  the  same  occasion 
it  was  also  shown,  of  what  quality  an  idea  of  thought  appears 
when  it  is  closed,  and  of  what  quality  when  it  is  open,  for  this 
can  easily  be  shown  in  the  light  of  heaven  ; the  closed  idea  ap- 
peared like  a black  point,  in  which  there  is  not  any  thing 
visible  ; but  the  open  idea  appeared  as  a bright  point,  in  which 
there  was  as  it  were  a flaming  principle,  to  which  every  single 
thing  therein  had  respect : the  flaming  principle  represented  the 
Lord,  and  the  things  which  had  respect  to  Him  represented 
heaven  • and  it  was  said,  that  in  every  idea  which  is  from  the 
Lord,  there  is  an  image  of  the  whole  heaven,  because  it  is  from 
Him  who  is  heaven . 

6621.  The  thoughts  of  those  who  in  the  life  of  the  body  have 
studied  only  the  art  of  criticism  when  they  read  the  Word,  and 
cared  but  little  about  the  sense,  have  been  represented  as  closed 
lines,  which  could  not  be  opened , and  as  a texture  thence  derived. 
Some  spirits  of  this  description  have  been  attendant  on  me,  and 
in  this  case  all  the  things  which  were  thought  and  written  be- 
came confused,  the  thought  being  kept  as  it  were  in  prison  ; for 
it  was  determined  only  to  expressions  by  withdrawing  the  mind 
from  the  sense,  insomuch  that  they  greatly  fatigued  me.  Never- 
theless they  believed  themselves  wiser  than  others. 

6622.  L hare  discoursed  with  spirits  concerning  influx  into 
the  ideas  of  thought,  in  that  man  cannot  at  all  believe  that  such 
innumerable  things  are  contained  therein,  for  they  conceive 
thought  to  be  merely  some  simple  and  single  thing  ; thus  they 
judge  from  the  exterior  sensual  principle.  The  spirits  with 
whom  L discoursed  on  this  occasion,  were  in  the  opinion,  that 
there  was  not  any  thing  within  ideas,  having  given  way  to  this 
impression  in  the  life  of  the  body  / but  that  they  might  compre- 
hend that  they  perceived  innumerable  things  as  one  thing,  it 
was  given  me  to  say,  that  the  motions  of  myriads  of  moving 
fibres  concur  to  one  action,  and  at  the  same  time  all  things  in 
the  body  likewise,  both  in  general  and  in  particular,  move  and 
adapt  themselves  for  that  action,  and  yet  the  little  action  ap- 

Jiears  simple,  and  single,  as  if  nothing  of  the  sort  were  in  it. 
n like  manner,  innumerable  things  occur  to  form  one  expresion 


6620— 6625.] 


GENESIS. 


53 


of  the  voice,  as  the  folding  of  the  lips  and  of  all  the  muscles  and 
fibres ; as  well  as  of  the  tongue,  throat,  larynx,  windpipe,  lungs, 
diaphragm,  with  all  their  muscles  in  general  and  in  particular ; 
when  man  perceives  one  expression  thence  derived,  merely  as  a 
simple  sound  having  nothing  in  it,  it  may  be  manifest  how  gross 
is  the  perception  derived  from  the  sensual  principle.  What  then 
must  be  the  perception  derived  from  the  sensual  principle  con- 
cerning the  ideas  of  thought  which  are  in  a purer  world,  and 
thereby  more  remote  from  that  principle  ! 

6623.  Inasmuch  as  things  so  innumerable  are  in  the  ideas 
of  thought,  the  angels  can  know,  merely  from  a single  expression 
proceeding  from  the  thought,  what  is  the  guality  of  the  spirit, 
or  of  the  man.  This  al-so  has  been  confirmed  by  experience : 
when  the  term  truth  was  only  named,  as  was  done  by  several 
spirits  successively,  it  was  instantly  heard  whether  a principle 
of  hardness,  harshness,  or  softness,  of  infantility,  tenderness, 
or  innocence,  of fulness  or  emptiness,  or  of  falsity,  was  therein, 
also  whether  it  was  pretended,  or  closed,  or  open,  and.  in  what 
degree  it  was  so ; in  a word,  the  very  guality  of  the  idea  was 
heard,  and  this  only  in  what  was  general ; what  then  must  be 
the  case  in  the  particulars  which  the  angels  perceive  ! 

6624.  Since  man  thinks  from  the  sensual  principle,  such 
things  a, re  obscure  to  him,  yea,  so  obscure,  that  he  does  not  know 
what  an  idea  is,  and  especially  that  thought  is  distinguished 
into  ideas,  as  speech  is  into  expressions  j for  thought  appears 
to  him  to  be  continuous,  and  not  discrete,  when  yet  the  ideas  of 
thought  are  the  expressions  of  spirits,  and  ideas  of  more  interior 
thought  are  the  expressions  of  angels.  As  ideas  are  the  expres- 
sions of  speech,  they  are  also  sonorous  amongst  spirits  and  an- 
gels j hence  the  tacit  thought  of  ma/n  is  audible  to  spirits  and 
angels,  when  it  so  pleases  the  Lord.  How  perfect  the  ideas  of 
thought  are  in  comparison  with  the  expressions  of  speech,  may 
be  manifest  from  this  consideration,  that  a man  can  think  more 
things  within  a minute,  than  he  can  utter  or  write  in  an  hour. 
It  might  also  be  manifest  from  discourse  with  spirits  and  angels, 
for  on  such  occasions  in  a moment  1 have  filled  a general  sub- 
ject with  singulars,  affection  being  adjoined,  whence  the  angels 
and  spirits  distinctly  comprehended  all  things,  and  many  more, 
which  appeared  about  that  subject  as  a mist. 

6625.  From  these  considerations  it  may  now  be  manifest, 
what  is  the  guality  of  the  ideas  of  those  who  live  ill,  and  hence 
think  ill,  viz.,  that  therein  are  hatreds,  revenges,  envying s,  de- 
ceits, adulteries,  haughtiness,  external  decorums,  pretending 
what  is  honourable,  chastity  for  the  sake  of  appearance,  friend- 
ship for  the  sake  of  honour  and  gain,  and  yet  no  friendship, 
besides  filthy  and  defiled  things  which  are  not  to  be  uttered  / 
and  moreover  some  doctrinals  of  faith  which  favour  Lusts,  and 
where  this  is  not  the  case,  unbelief,  and  ridicule  of  the  principles 


54 


GENESIS. 


[Chap.  1. 

of  faith  / these  and  other  such  things  are  in  the  ideas  of  those 
■who  live  ill , and  who  thence  think  ill . This  being  the  case , it 
necessarily  follows,  that  when  such  come  into  the  other  life , they 
are  separated  and  removed  far  from  heaven , where  the  above 
evils  excite  horror. 

6626.  I will  relate  a wonderful  truth:  the  Lord , Who  alone 
is  Man , ( from  Whom  angels , spirits , inhabitants  of 

earth  are  called  men,)  by  His  influx  into  heaven , causes  the 
universal  heaven  to  represent  and  resemble  one  man  / aw 6? 
influx  through  heaven  and  from  Himself  immediately  into  the 
individuals  there , causes  each  to  appear  as  a man , angels  in 

a more  beautif  ul  and  splendid  form  than  it  is  possible  to  de- 
scribe ; in  like  manner  by  influx  into  the  spirit  of  man  • yea , 
with  angel , spirit,  and  man,  who  lives  in  charity  towards  his 
neighbour,  and  in  love  to  the  Lord,  the  smallest  things  of  the 
thought  resemble  a man,  because  that  charity  and  love  is  from 
the  Lord,  and  whatsoever  is  from  the  Lord  resembles  a man  • 
those  principles  also  are  what  constitute  a man.  But  on  the 
other  hand  in  hell,  as  its  inhabitants  are  principled  in  things 
contrary  to  charity  and  celestial  love,  in  their  own  gross  light 
indeed  they  appear  as  men,  but  in  the  light  of  heaven  as  horrid 
monsters,  in  some  of  whom  scarcely  any  thing  of  the  human 
form  is  discernible : the  reason  is,  because  the  Lord's  influx 
through  heaven  is  not  received,  but  is  rejected,  extinguished,  or 
perverted  / whence  they  have  such  an  appearance.  Ln  like 
manner  in  the  smallest  things  of  their  thought,  or  in  their  ideas, 
there  are  such  forms  ; for  such  as  any  one  is  in  the  whole,  such 
is  he  hi  part,  since  they  are  analogous  and  homogeneous.  The 
form  in  which  they  appear  is  also  the  form  of  the  hell  in  which 
they  are  / for  every  hell  has  its  form,  which  in  the  light  of 
heaven  is  like  a monster,  and  such  of  the  inhabitants  as  appear 
thence,  are  discoverable  by  their  form  from  what  hell  they  are. 
They  have  appeared  to  me  in  the  gates  which  opened  into  the 
world  of  spirits,  and  they  were  seen  as  monsters,  with  much 
variety.  That  the  gates  of  hell  open  into  the  world  of  spirits, 
see  n.  5852. 


THE  END  OF  THE  BOOK  OF  GENESIS 


55 


THE 

FIRST  PART  OF  THE 

BOOK  OF  EXODUS. 


CHAPTER  THE  FIRST. 

6627.  AT  the  beginnings  of  the  chapters  of  the  Book  of 
Exodus,  it  is  intended  to  premise  doctrinals,  first  the  doctrinals 
of  charity,  and  afterwards  the  doctrinals  of  faith ; to  the  end, 
that  what  is  delivered  throughout  the  explications  in  a scat- 
tered or  detached  state,  may  be  brought  to  view  in  a series, 
and  thereby  may  be  manifested  in  its  order,  what  is  and  what 
ought  to  be  the  doctrine  of  the  church,  that  it  may  agree  with 
good  and  truth  in  heaven. 

6628.  In  the  preceding  explications  it  has  been  shown 
throughout,  that  the  doctrine  of  charity  was  the  doctrine  which 
prevailed  in  the  ancient  churches,  and  that  that  doctrine  con- 
joined all  churches,  and  thus  of  several  made  one  church  ; for 
they  acknowledged  as  men  of  the  church  all  those  who  lived 
in  the  good  of  charity,  and  they  called  them  brethren,  howso- 
ever they  might  differ  as  to  truths,  which  at  this  day  are  called 
the  truths  of  faith.  In  these  truths  one  instructed  another, 
which  instruction  was  reckoned  amongst  their  works  of  charity ; 
neither  were  they  indignant  if  one  did  not  accede  to  the  opinion 
of  another,  knowing  that  every  one  receives  truth  in  the  degree 
that  he  is  principled  in  good. 

6629.  Such  being  the  quality  of  the  ancient  chnrches,  the 
members  thereof  were  accordingly  interior  men,  and  in  conse- 
quence of  being  interior  they  were  wiser ; for  they  who  are 
principled  in  the  good  of  love  and  charity,  are  as  to  the  inter- 
nal man  in  heaven,  and  in  an  angelic  society  there  which  is  in 
similar  good.  Hence  they  have  an  elevation  of  mind  to  in- 
terior things,  and  consequently  they  have  wisdom  ; for  wisdom 
cannot  come  from  any  other  source  than  from  heaven,  that  is, 
through  heaven  from  the  Lord ; and  in  heaven  there  is  wis- 
dom, because  the  inhabitants  thereof  are  principled  in  good. 

6630.  But  this  ancient  wisdom  in  process  of  time  decreased  ; 
for  in  proportion  as  the  human  race  removed  themselves  from 


56 


EXODUS. 


[Chai\  i. 


the  good  of  love  to  the  Lord,  and  of  charity  towards  the  neigh- 
bour, in  the  same  proportion  they  removed  themselves  also 
from  wisdom,  because  in  the  same  proportion  they  removed 
themselves  from  heaven  ; hence  it  is,  that  man  from  an  inter- 
nal man  became  external,  and  this  successively. 

6631.  And  when  man  became  external,  he  became  also 
worldly  and  corporeal ; and  when  this  is  the  case  he  has  no 
longer  any  concern  about  the  things  of  heaven  ; for  they  are  so 
far  removed  that  they  are  not  believed  to  exist,  inasmuch  as  in 
this  case  the  delights  of  earthly  loves  take  entire  possession, 
and  therewith  all  evils,  which  are  delightful  to  him  by  reason 
of  those  loves  ; and  in  such  case,  whatsoever  he  hears  concern- 
ing the  life  after  death,  concerning  heaven,  and  concerning 
hell,  is  as  chatf  in  the  wind,  which  is  blown  away  as  soon  as  it 
is  seen. 

6632.  Hence  also  it  is  that  the  doctrine  of  charity,  which 
was  so  much  esteemed  amongst  the  ancients,  is  at  this  day 
amongst  things  that  are  lost ; for  who  at  this  day  knows  what 
charity  is  in  the  genuine  sense,  and  what  neighbour  is  in  the 
genuine  sense ; when  yet  that  doctrine  abounds  in  so  many 
and  so  important  arcana,  that  it  cannot  be  described  as  to  a 
thousandth  part  ? The  Sacred  Scripture  throughout  is  nothing 
else  but  the  doctrine  of  love  and  charity ; which  also  the  Lord 
teaches,  when  he  says,  “ Thou  shalt  love  the  Lord  thy  God 
from  thy  whole  heart , and  in  thy  whole  soul , and  in  thy 
whole  mind ; this  is  the  first  and  great  commandment : The 
second  is  like  unto  it , Thou  shalt  love  thy  neighbour  as  thyself  • 
from  these  two  commandments  hang  the  law  and  the  pro- 
phetsfi  Matt.  xxii.  35,  36,  37,  38.  The  law  and  the  prophets 
are  the  Word  in  all  and  singular  things. 

6633.  Inasmuch  as  the  doctrine  of  charity  at  this  day  is 
amongst  things  that  are  lost,  and  hence  the  doctrine  of  faith  is 
much  alienated  from  the  truth,  it  is  allowed,  by  the  divine 
mercy  of  the  Lord,  at  the  beginning  of  each  chapter  of  the 
Book  of  Exodus,  to  deliver  that  doctrine,  and  thus  to  restore  it 
to  the  church. 


CHAPTER  I. 

1.  AND  these  are  the  names  of  the  sons  of  Israel  that 
came  to  Egypt  with  Jacob,  a man  and  his  house  came. 

2.  Reuben,  Simeon,  Levi,  and  Judah. 

3.  Issachar,  Zebulon,  and  Benjamin. 

4.  Dan  and  Naphtali ; Gad  and  Asher. 

5.  And  all  the  souls  that  came  forth  from  the  thigh  of 
Jacob,  "were  seventy  souls  : and  Joseph  was  in  Egypt. 


6631— 6633.] 


EXODUS. 


6.  And  Joseph  died,  and  all  his  brethren,  and  all  that 
generation. 

7.  And  the  sons  of  Israel  became  fruitful,  and  were  pro- 
ductive, and  multiplied,  and  became  exceeding  exceedingly 
numerous,  and  the  land  was  filled  with  them. 

8.  And  a new  king  arose  over  Egypt,  who  knew  not 
Joseph. 

9.  And  he  said  to  his  people,  Behold,  the  people  of  the  sons 
of  Israel  are  many  and  numerous  in  comparison  with  us. 

10.  Come,  let  us  use  prudence  with  them  ; perad venture 
they  will  multiply,  and  it  shall  come  to  pass  that  wars  will 
break  out,  and  they  will  also  adjoin  themselves  to  our  foes,  and 
will  fight  against  us  ; and  will  go  up  out  of  the  land. 

11.  And  they  set  over  them  princes  of  tributes,  to  the  in- 
tent that  they  might  afflict  them  with  burdens ; and  they  built 
cities  of  store-houses  for  Pharaoh,  Pithom  and  Kaamses. 

12.  And  as  they  afflicted  them,  so  they  multiplied,  and  so 
they  increased  ; and  they  were  affected  with  loathing  by  rea- 
son of  the  sons  of  Israel. 

13.  And  the  Egyptians  caused  the  sons  of  Israel  to  serve  in 
rigour. 

14.  And  they  rendered  their  life  bitter  with  grievous,  servi- 
tude, in  clay  and  in  bricks,  and  in  all  service  in  the  field,  with 
all  their  service  with  which  they  caused  them  to  serve  in 
rigour. 

15.  And  the  king  of  Egypt  said  to  the  midwives  of  the 
Hebrews,  of  whom  the  name  of  the  one  was  Shiprah,  and  the 
name  of  the  other  Puah  ; 

16.  And  he  said,  When  ye  do  the  office  of  a midwife  to  the 
Hebrew  women,  and  shall  see  upon  the  stools,  if  it  be  a son,  ye 
shall  kill  him  : and  if  it  be  a daughter,  she  shall  live. 

17.  And  the  midwives  feared  God,  and  did  not  as  the  king 
of  Egypt  spake  to  them,  and  they  kept  the  boys  alive. 

18.  And  the  king  of  Egypt  called  the  midwives,  and  said 
unto  them,  Wherefore  do  ye  this  word,  and  keep  alive  the  boys? 

19.  And  the  midwives  said  to  Pharaoh,  Because  the  He- 
brew women  are  not  as  the  Egyptian  women,  for  they  are 
living : before  the  midwife  cometh  to  them  they  have  brought 
forth. 

20.  And  God  did  well  to  the  midwives,  and  the  people 
multiplied  and  became  exceedingly  numerous. 

21.  And  it  came  to  pass,  because  the  midwives  feared  God, 
he  made  them  houses. 

22.  And  Pharaoh  commanded  all  his  people,  saying,  Every 

son  who  is  born  ye  shall  cast  him  into  the  river,  and  every 
daughter  ye  shall  keep  alive.  * 


58 


EXODUS. 


[Chap.  i. 


THE  CONTENTS. 

6634.  THE  subject  treated  of  in  this  first  chapter,  in  the 
internal  sense,  is  concerning  the  state  of  the  church  at  its  es- 
tablishment, when  good  is  the  first  agent,  and  is  made  fruitful 
by  the  multiplication  of  the  truths  of  faith. 

6635.  Afterwards  concerning  the  infestation  of  those  truths 
by  falses  and  evils  in  the  natural  principle  ; and  how  by  that 
infestation  good  is  rendered  still  more  fruitful  by  truths  : the 
subject  is  continued  to  the  end  of  the  chapter  concerning  that 
infestation  and  its  increase  in  the  series  in  which  it  is  made, 
and  concerning  the  implantation  and  confirmation  of  truths 
from  good  thence  derived. 


THE  INTERNAL  SENSE. 

6636.  VERSES  1,  2,  3,  4,  5.  And  these  are  the  names  of 
the  sons  of  Israel  that  came  to  Egypt  with  Jacob , a man  and 
his  house  came.  Reuben , Simeon , Levi,  and  Judah  / Issachar , 
Zebulon , and  Beniamin  • Dan  and  Naphtali ; Gad  and 
Asher.  And  all  the  souls  that  came  forth  from  Jacob's  thigh 
were  seventy  soids : and  Joseph  was  in  Egypt.  These  are  the 
names  of  the  sons  of  Israel,  signifies  the  quality  of  the  church. 
That  came  to  Egypt  with  Jacob,  signifies  after  the  truths  were 
initiated  in  scientifics.  A man  and  his  house  came,  signifies  as 
to  truth  and  as  to  good.  Reuben,  Simeon,  Levi,  and  Judah  ; 
Issachar,  Zebulon,  and  Benjamin  ; Dan  and  NTaphtali ; Gad 
and  Asher,  signify  the  process  from  beginning  to  end.  And 
all  the  souls  that  came  forth  from  Jacob’s  thigh,  signifies  all 
things  which  were  from  general  truth.  Were  seventy  souls, 
signifies  what  is  full.  And  Joseph  was  in  Egypt,  signifies  that 
the  internal  celestial  principle  was  in  the  natural. 

6637.  “These  are  the  names  of  the  sons  of  Israel.” — -That 
hereby  is  signified  the  quality  of  the  church,  appears  from  the 
signification  of  name,  as  denoting  quality,  see  n.  144,  145, 
1754,  1896,  2009,  2628,  2724,  3006,  3421 ; and  from  the  repre- 
sentation of  the  sons  of  Israel,  as  denoting  spiritual  truths, 
see  n.  5414,  5879,  5951 ; and  from  the  representation  of  Israel, 
as  denoting  the  good  of  truth,  or  spiritual  good,  see  n.  3654, 
4598,  5803,  5806,  5812,  5817,  5819,  5826,  5833.  Inasmuch  as 
Israel  represents  the  good  of  truth  or  spiritual  good,  and  his 
sons  spiritual  truths  in  the  natural  principle,  therefore  the  sons 
of  Israel  represent  the  church,  for  the  church  is  the  church  bv 


EXODUS. 


59 


6634 — 6639.] 

virtue  of  spiritual  good  and  of  the  truths  thence  derived  : he 
who  is  not  in  spiritual  good,  that  is,  in  the  good  of  charity, 
and  in  spiritual  truths,  that  is,  in  the  truths  of  faith,  is  not  of 
the  church,  notwithstanding  his  being  born  within  the  church  ; 
for  the  whole  heavenly  kingdom  of  the  Lord  is  in  the  good 
of  love  and  faith,  and  unless  the  church  be  in  like  good,  it 
cannot  be  a church,  because  not  conjoined  with  heaven,  for  the 
church  is  the  Lord’s  kingdom  in  the  earths.  It  is  called  the 
church  not  from  the  circumstance  of  having  the  Word,  and 
doctrinals  thence  derived,  nor  from  the  circumstance  of  the 
Lord  being  known  there,  and  of  the  sacraments  being  there  ad- 
ministered ; but  it  is  the  church  from  this  circumstance,  that 
life  is  formed  according  to  the  Word,  or  according  to  doctrine 
derived  from  the  Word,  and  that  doctrine  is  the  rule  of  life; 
they  who  are  not  of  this  description,  are  not  of  the  church,  but 
are  out  of  it,  and  they  who  live  in  evil,  thus  who  live  contrary 
to  doctrine,  are  further  out  of  the  church  than  the  Gentiles, 
who  know  nothing  at  all  concerning  the  Word,  concerning  the 
Lord,  and  concerning  sacraments  ; for  the  former,  inasmuch  as 
they  are  acquainted  with  the  goods  and  truths  of  the  church, 
extinguish  the  church  in  themselves,  which  the  Gentiles  cannot 
do,  because  they  are  ignorant  of  those  goods  and  truths.  It  is 
further  to  be  noted,  that  every  one  who  lives  in  the  good  of 
charity  and  of  faith,  is  a church  and  kingdom  of  the  Lord, 
and  hence  also  he  is  called  the  temple,  and  likewise  the  house 
of  God : the  church  in  general  is  constituted  of  those  who  are 
churches  in  particular,  howsoever  remote  they  are  from  each 
other  as  to  place  of  abode  : this  then  is  the  church  which  is 
meant  by  the  sons  of  Israel  in  this  verse,  and  in  what  follows. 

6638.  “That  came  to  Egypt  with  Jacob.” — That  hereby  is 
signified  after  that  truths  were  initiated  in  scientifics,  appears 
from  the  signification  of  Egypt,  as  denoting  scientifics,  see  n. 
1164,  1165,  1186,  1462,  4749,  4964,  4966,  5004,  5700,  5702, 
6015,  6125  ; and  from  the  representation  of  Jacob,  as  denoting 
truth,  and  also  good,  in  the  natural  principle,  or  the  natural 
principle  as  to  truth  and  good,  see  n.  3305,  3509,  3525,  3544, 
3576,  3599,  3659,  3677,  3775,  3829,  4009,  4234,  4286,  4337, 
4538,  5506,  5533,  5535,  6001,  6236.  That  to  come  into  Egypt 
denotes  to  be  initiated  in  scientifics,  may  be  manifest  from  the 
explications  of  the  things  contained  in  those  chapters  which 
treat  of  the  journeying  of  the  sons  of  Jacob  to  Egypt,  to  buy 
corn,  and  afterwards  of  their  coming  thither  with  Jacob  : how 
the  case  is  with  the  initiation  of  the  truths  of  the  church  into 
scientifics,  see  n,  6004,  6023,  6052,  6071,  6077  ; from  these 
considerations  it  is  evident,  that  by  the  sons  of  Israel  coming 
to  Egypt  are  signified  truths  initiated  in  scientifics. 

6639.  “ A man  and  his  house  came.” — That  hereby  is  signi- 
fied as  to  truth  and  as  to  good,  appears  from  the  signification 


60 


EXODUS. 


[Chap.  1. 

of  man  (vir)  as  denoting  truth,  see  n.  3134,  3459  ; and  from  the 
signification  of  house,  as  denoting  good,  see  n.  3720,  4982.  Inas- 
much as  in  those  chapters  in  Genesis,  which  treat  of  the  coming 
of  the  sons  of  Jacob,  and  of  Jacob  himself,  into  Egypt  to  Joseph, 
the  initiation  of  the  truths  of  the  church  into  seientifics  was 
treated  of,  and  the  church  was  not  established  until  that  initia- 
tion was  effected,  therefore,  according  to  the  series  of  things 
in  the  internal  sense,  the  establishment  of  the  church  is  here 
treated  of,  and  how  it  is  continually  infested  by  seientifics  and 
falses  ; for  howsoever  truths  have  been  initiated,  and  the  church 
established  with  man,  still  seientifics  and  falses  are  continually 
in  a state  of  insurrection  and  of  assault  against  those  things 
which  are  of  the  church  in  man.  These  seientifics  and  falses 
are  what  are  represented  by  Pharaoh  and  the  Egyptians  afflict- 
ing the  sons  of  Israel,  and  being  desirous  to  kill  their  infant 
boys.  He  who  does  not  know  how  the  case  is  with  the  assault 
of  the  truth  of  the  church  by  seientifics  and  falses,  with  those 
who  are  of  the  church,  in  the  other  life,  cannot  at  all  believe  that 
it  is  so.  The  man  of  the  church,  who  comes  into  the  other  life, 
must  be  purified  from  such  things  as  infest  truths  and  goods, 
otherwise  he  cannot  be  elevated  into  heaven,  and  there  have 
admission  into  the  society  which  is  purified  from  such  things  ; 
if  he  were  to  be  elevated  thither  sooner,  he  would  be  like  a 
dense  earthly  vapour  in  a serene  aura,  or  as  a black  mote  in  a 
bright  light.  To  the  intent  therefore  that  the  man  of  the 
church  on  his  arrival  from  the  world  may  be  purified,  he  is 
kept  in  a state  that  he  may  be  assaulted  by  the  seientifics 
which  disagree  with  truths,  and  also  by  falses,  and  this  until 
those  seientifics  become  things  of  no  account  to  him,  and  are 
removed.  This  seldom  is  effected  with  man  during  his  life  in 
the  body,  but  in  the  other  life  it  is  effected  with  those  who  are 
to  be  elevated  into  heaven ; but  this  with  much  variety.  That 
this  is  the  case  has  been  given  to  know  from  much  experience, 
which  would  fill  many  pages  if  all  was  adduced.  These  are 
the  things  which  in  the  internal  sense  are  described  by  the 
sons  of  Israel,  in  that  they  were  oppressed  by  the  Egyptians, 
and  afterwards  in  that  they  were  delivered,  and,  lastly,  after 
various  states  in  the  wilderness,  in  that  they  were  introduced 
into  the  land  of  Canaan.  That  the  case  is  so  cannot  at  all  be 
comprehended  by  those  who  believe  that  salvation  is  an  intro- 
duction into  heaven  merely  out  of  mercy,  which  is  granted  to 
every  one,  who,  from  apparent  confidence,  which  is  called 
faith,  thinks  that  he  shall  be  saved  because  the  Lord  has 
suffered  for  him,  without  any  regard  to  his  own  life  ; for  if  sal- 
vation was  only  an  introduction  into  heaven  out  of  mercy,  all 
would  be  saved  in  the  universal  orb  of  earths  ; for  the  Lord, 
who  is  mercy  itself,  wills  the  salvation  of  all,  and  the  death 
or  damnation  of  none 


EXODUS. 


61 


6640,  6641.] 

6640.  “ Iteuben,  Simeon,  Levi,  and  Judah;  Issachar,  Zeb- 
ulon,  and  Benjamin  ; Dan  and  Haphtali  ; Gad  and  Asher.” 
—That  hereby  is  signified  a process  from  beginning  to  end, 
viz.,  of  the  establishment  of  the  church,  which  is  treated  of  in 
what  now  follows,  appears  from  the  signification  of  the  sons  of 
Jacob,  and  also  of  the  tribes  named  from  them,  as  denoting  all 
things  of  good  and  of  truth,  that  is,  all  things  of  love  and  of 
faith  in  the  complex,  see  n.  3858,  3926,  3939,  4060,  6335 ; but 
various  things  according  to  the  order  in  which  they  are  named, 
n.  3862,  3926,  3939,  4603 ; thus  denoting  things  innumerable, 
and  all  and  singular  things,  which  are  of  the  Lord’s  church 
and  kingdom,  n.  6337  ; but  what  they  specifically  signify  when 
they  are  named  in  such  and  such  an  order,  no  one  knows  but 
the  Lord  alone,  nor  any  one  in  heaven  but  from  the  Lord, 
where  the  truths  and  goods  which  are  signified  are  manifested 
by  lights  with  adjoined  perception.  Inasmuch  as  the  twelve 
tribes  represented  the  Lord’s  kingdom,  and  all  things  therein, 
therefore  to  the  intent  that  those  lights  also  might  be  repre- 
sented, and  thereby  all  the  truths  and  goods  of  the  church, 
twelve  precious  stones  in  their  order  were  engraven  on  gold, 
one  stone  for  each  tribe,  and  this  was  called  the  breast-plate, 
and  was  placed  on  Aaron’s  ephod,  and  thence  by  the  various 
glitterings  of  light  they  received  answers,  to  which  was  ad- 
joined either  a living  voice,  or  an  internal  perception.  Hence 
also  it  may  be  manifest,  that  the  twelve  tribes  signify  all  the 
truths  and  goods  of  the  Lord’s  kingdom  and  church  in  the 
complex,  and  that  they  signify  various  things  according  to  the 
order  in  which  they  are  named.  That  they  are  here  named  in 
another  order  than  when  named  according  to  their  nativities,  is 
evident  from  this  consideration,  that  Issachar  and  Zebulon  are 
named  before  Dan  and  Haphtali,  although  the  latter  were  born 
first;  and  also  Benjamin  before  Dan,  Haphtali,  Gad,  and 
Asher,  when  yet  Benjamin  was  born  last  ; also  that  Gad  and 
Asher  are  named  after  all : the  case  is  similar  in  other  parts 
of  the  Word,  where  they  are  named  in  a still  different  order. 

6641.  “ And  all  the  souls  that  came  forth  from  Jacob’s 
thigh.” — That  hereby  are  signified  all  things  which  are  from 
common  or  general  truth,  appears  from  the  signification  of 
soul,  as  denoting  man  (homo)  in  the  general  sense,  in  the 
present  case  the  man  of  the  spiritual  church  ; but  in  the  inter- 
nal sense  soul  denotes  truth  and  good,  because  hence  man  is 
man,  see  n.  6605,  6626  ; and  from  the  signification  of  thigh,  as 
denoting  conjugial  love,  see  n.  3021,  4277,  4280,  5050  to  5062  ; 
and  whereas  thigh  denotes  conjugial  love,  it  denotes  both  celes- 
tial and  spiritual  love,  see  n.  3021,  4277,  4280,  4575;  hence  to 
come  forth  from  the  thigh,  signifies  truth  and  good  from  the 
heavenly  marriage,  consequently  the  truth  and  good  of  the 
church,  for  these  when  they  are  genuine,  are  born  from  the 


EXODUS. 


o2 


[Chap.  i. 


heavenly  marriage,  which  is  that  of  good  and  truth;  and  from 
the  representation  of  Jacob  as  denoting  truth  and  also  good  in 
the  natural  principle  ; but  in  the  general,  because  his  sons 
denote  the  distinct  truths  and  goods  in  that  general  principle, 
see  n.  6637  : that  Jacob  here  represents  truths  in  the  general, 
is  because  the  subject  treated  of  is  concerning  the  spiritual 
church,  for  this  church  commences  from  truths  in  the  general, 
and  by  them  is  introduced  to  its  good ; for  with  the  man  of  the 
spiritual  church  it  is  not  known  what  spiritual  good  is,  thus 
neither  is  it  acknowledged,  but  by  truth  ; for  he  has  no  per- 
ception of  truth  derived  from  good  as  the  man  of  the  celestial 
church. 

6642.  “ Seventy  souls.” — That  hereby  is  signified  what  is 
full,  appears  from  the  signification  of  seventy,  as  denoting 
what  is  full,  see  n.  6508. 

6643.  “ And  Joseph  was  in  Egypt.” — That  hereby  is  signi- 
fied that  the  internal  celestial  principle  was  in  the  natural, 
appears  from  the  representation  of  Joseph,  as  denoting  the  in- 
ternal celestial  principle,  see  n.  5869,  5877,  6224 ; and  from 
the  signification  of  Egypt,  as  denoting  the  natural  principle, 
see  n.  6147,  6254.  That  the  internal  celestial  principle  was  in 
the  natural  where  scientifics  are,  and  there  arranged  all  things, 
was  represented  by  Joseph  being  made  ruler  over  the  whole 
land  of  Egypt,  and  by  his  being  set  over  the  house  of  Pha- 
raoh ; this  was  represented,  because  the  subject  treated  of  in 
the  internal  sense  was  concerning  the  establishment  of  a spirit- 
ual church,  and  because  the  natural  principle  could  not  be  made 
a church,  unless  the  internal  celestial  principle  was  therein  and 
the  sole  agent ; but  on  this  subject  see  what  was  before  said,  n. 
6275,  6284,  6299,  6451,  6587. 

6644.  Verses  6,  7.  And  Joseph  died , and  all  his  brethren , 
and  all  that  generation.  And  the  sons  of  Israel  became  fruit- 
ful and  productive , and  multiplied , and  became  exceeding  ex- 
ceedingly numerous  i and  the  land  was  filled  with  them.  And 
Joseph  died,  signifies  that  the  case  was  now  otherwise  with  the 
internal  principle  of  the  church.  And  all  his  brethren,  and  all 
that  generation,  signifies  also  with  the  external  principle  in  par- 
ticular and  in  general.  And  the  sons  of  Israel  became  fruitful 
and  productive,  signifies  that  the  truths  of  the  church  grew  as 
to  good.  And  multiplied,  and  became  exceeding  exceedingly 
numerous,  signifies  that  they  grew  most  as  to  truths  from  good. 
And  the  land  was  filled  with  them,  signifies  even  to  a full  state 
of  the  church. 

6645.  “ Joseph  died.” — That  hereby  is  signified  that  the 
case  was  now  otherwise  with  the  internal  principle  of  the 
church,  appears  from  the  signification  of  dying,  as  denoting 
the  end  of  a former  state  and  the  beginning  of  a new  one, 
thus  that  the  case  was  now  otherwise  with  the  state  of  the 


0642— 6646.] 


EXODUS. 


63 


rim  rob;  that  to  die  denotes  to  cease  to  be  sncli,  see  n.  404. 
6587,  6593  ; and  that  it  denotes  the  end  of  a former  represen- 
tation, see  n.  3253,  3259,  3276,  6302  ; and  from  the  repre- 
sentation of  Joseph,  as  denoting  the  internal  principle,  see  n. 
6177,  6224.  The  state  of  the  church,  such  as  it  now  is,  is 
described  in  what  follows  in  the  internal  sense  ; also  the  state 
of  its  external  principle,  which  is  signified  by  his  brethren 
dying  and  all  that  generation.  The  case  with  the  church 
appertaining  to  man  is  this  : it  undergoes  successively  new 
states  ; for  as  man  is  strengthened  in  the  truth  of  faith  and  the 
good  of  charity,  so  he  is  introduced  into  other  states ; the 
former  state  in  such  case  serves  as  a plane  for  a following  state, 
and  so  on  continually ; thus  a man  who  is  a church,  or  who  is 
regenerating,  is  perpetually  led  towards  interior  things,  or  in- 
teriorly into  heaven.  That  this  is  the  case,  is  in  consequence 
of  this  circumstance,  that  the  Lord,  by  virtue  of  love,  which  is 
infinite  because  it  is  divine,  is  willing  to  draw  man  even  to 
himself,  and  thereby  to  bless  him  with  all  glory  and  happi- 
ness ; as  also  is  manifest  from  the  Lord’s  words  in  John;  *1/ 
pray  that  they  all  may  be  one , as  thou,  Father , in  m,e,  and  I 
in  thee , that  they  also  may  be  one  in  us  : the  glory  which  thou, 
hast  given  me  I have  given  them , that  they  may  be  one  as  we 
are  one , I in  them  and  thou  in  me.  Father,  1 will  that  they 
also  whom,  thou  hast  given  me  may  be  with  me  where  I am,  • 
that  they  may  see  my  glory  which  thou  hast  given  me  / for  1 
have  made  known  to  them  thy  name , and  will  make  known  that 
the  love  wherewith  tlwu  hast  loved,  me  may  be  in  them , and  I in 
themf  xvii.  20  to  26.  That  these  words  are  of  the  divine  love 
towards  all  who  receive,  is  very  evident  : the  same  may  be 
further  manifest  from  this  consideration,  that  the  Lord  appears 
in  the  other  life  as  a sun,  and  hence  fills  the  universal  heaven 
with  heat  and  light;  the  flame  of  that  sun  is  nothing  else  but 
divine  love,  and  the  light  thence  derived  is  the  holy  principle 
of  love,  which  is  the  divine  truth,  hence  it  may  be  manifest  how 
great  the  love  of  the  Lord  is.  This  then  is  the  reason  why  they 
who  are  of  the  church,  are  led  successively  into  new  states,  and 
thus  continually  more  interiorly  into  heaven,  consequently 
nearer  to  the  Lord. 

6646.  “ And  all  his  brethren,  and  all  that  generation.” — 
That  hereby  is  signified  with  the  external  principle  also  in  par- 
ticular and  in  general,  appears  from  the  representation  of  the 
Buns  of  Jacob,  who  are  here  the  brethren,  as  denoting  the 
truths  of  the  church  in  the  natural  principle,  see  n.  5403, 
5419,  5427,  5458,  5512,  thus  its  external  principle;  and  from 
the  signification  of  that  generation,  as  denoting  the  external 
principle  of  the  church  in  general,  for  generation  here  involves 
the  same  as  the  brethren  of  Joseph,  but  in  a general  sense 
respectively. 


64 


EXODUS. 


[Chap.  i*. 

6647.  " And  the  sons  of  Israel  became  fruitful  and  pro- 
ductive.”— That  hereby  is  signified  that  the  truths  of  the 
church  grew  as  to  good,  appears  from  the  representation  of  the 
sons  of  Israel,  as  denoting  spiritual  truths,  see  n.  5414,  5879, 
and  as  denoting  the  church,  n.  6687  ; and  from  the  signification 
of  becoming  fruitful,  as  denoting  to  grow  as  to  good,  see  n.  43, 
55,  913,  983,  2846,  2847,  3146  ; and  from  the  signification  of 
being  productive,  as  denoting  further  derivation  ; for  when  the 
church  is  established  with  man,  in  this  case  good  continually 
grows  and  is  derived,  as  well  in  the  internal  principle  as  also 
towards  the  external,  and  therein.  That  with  those  who  are  of 
the  spiritual  church,  good  grows  by  truths,  has  been  often  shown 
above;  for  the  man  of  the  spiritual  church  has  not  perception, 
as  the  man  of  the  celestial  church,  wherefore  neither  does  he 
know  what  the  good  of  the  church  or  spiritual  good  is,  except 
by  truths  ; wherefore  when  the  man  of  the  former  church  is 
regenerating,  truths  are  excited  from  the  Lord  by  the  attendant 
angels,  and  hence  he  is  led  into  good  ; but  when  that  man  is 
regenerated,  then  both  truth  and  good  together  are  excited,  and 
he  is  thereby  led ; but  with  the  man  of  the  spiritual  chilrch, 
such  as  the  truth  is,  such  is  the  good,  and  hence  such  is  the 
conscience,  which  is  to  him  as  perception,  according  to  which 
he  lives. 

6648.  “ And  multiplied  and  became  exceeding  exceedingly 
numerous.” — That  hereby  is  signified  that  they  grew  most  as 
to  truths  from  good,  appears  from  the  signification  of  being 
multiplied,  as  denoting  to  grow  as  to  truths,  see  n.  43,  55,  913, 
983,  2846,  2847  ; and  from  the  signification  of  becoming  nu- 
merous, as  denoting  further  derivation,  thus  the  increase  of 
truth  continually.  The  reason  why  it  denotes  the  increase  of 
truth  from  good  is  because  the  subject  now  treated  of  is  con- 
cerning the  establishment  of  the  church  ; for  with  the  church 
appertaining  to  man  the  case  is  this  : during  its  establishment 
man  is  in  truths,  and  by  them  good  grows  ; but  when  the  church 
is  established  with  man,  he  is  then  in  good,  and  from  good  in 
truths,  which  in  this  case  grow  continually  ; the  growth  is  in- 
deed small  during  his  life  in  the  world,  because  obstructed  by 
cares  for  food  and  raiment,  and  for  other  things,  but  in  the 
other  life  it  is  immense,  and  this  perpetually  to  eternity  ; for 
the  wisdom,  which  is  from  the  Divine  Being  or  Principle,  has 
not  any  end  ; thus  the  angels  are  perfected  continually,  and  thus 
all  are  perfected  who  become  angels  when  they  come  into  the 
other  life  ; for  every  thing  which  is  of  wisdom  is  of  infinite  ex- 
tension, and  the  things  of  wisdom  are  in  number  infinite  ; hence 
it  may  be  manifest,  that  wisdom  is  capable  of  growth  to  eter- 
nity ; and  yet  no  advancement  may  be  made  far  beyond  the 
first  degree  ; the  reason  of  this  is,  because  the  Divine  Being  or 
Principle  is  infinite,  and  what  is  from  the  Infinite  is  of  this 
description. 


66J:T — 6650.] 


EXODUS. 


65 


6649.  “ And  the  land  was  filled  with  them.” — That  hereby 
is  signified  even  to  be  a full  state  of  the  church,  appeals 
from  the  signification  of  being  filled,  as  denoting  what  is  fub  ; 
and  from  the  signification  of  land,  as  denoting  the  church,  see 
n.  82,  662,  1066,  1067,  1262,  1411,  1413,  1607,  1733,  185o, 
2117,  2118,  3355,  4447,  4535,  5577.  By  the  land  of  Goshen, 
where  the  sons  of  Israel  now  were,  is  signified  the  church  ; 
that  the  church  was  there,  before  that  the  sons  of  Israel  came 
into  the  land  of  Canaan,  is  manifest  from  what  follows,  vi2  , 
that  none  of  the  plagues  were  there  which  were  in  other  parts 
of  Egypt,  also  that  light  was  there;  when  in  other  places  there 
was  darkness,  Exod.  x.  21,  22,  23  ; and  that  thus  that  land  was 
altogether  separated  from  the  rest  of  the  lands  in  Egypt ; and 
it  is  further  manifest  from  this  consideration,  that  by  the  land 
of  Goshen  is  signified  the  midst  or  inmost  in  the  natural  prin- 
ciple, see  n.  5910,  6028,  6031,  6068  ; thus  the  church,  for  the 
spiritual  church  is  in  the  inmost  of  the  natural  principle. 

6650.  Yerses  8 to  14.  And  a new  king  arose  over  Egypt , 
who  knew  not  Joseph.  And  he  said  to  his  people , Behold , the 
people  of  the  sons  of  Israel  are  many  and  numerous  in  com- 
parison with  us.  Come , let  us  use  prudence  with  them  ; per  ad- 
venture they  will  multiply , and  it  shall  come  to  pass  that  wars 
will  break  out , they  will  also  adjoin  themselves  to  our  foes,  and 
will  fight  against  us , and  will  go  up  out  of  the  land.  And  they 
set  over  them  princes  of  tributes , to  the  intent  that  they  might 
afflict  them  with  burdens  ‘ and  they  built  cities  of  store-houses 
for  Pharaoh , Pithom  and  Paamses.  And  as  they  afflicted 
them. , so  they  multiplied , and  so  they  increased  ; and  they  were 
afflicted  with  loathing  by  reason  of  the  sons  of  Israel.  And  the 
Egyptians  caused  the  sons  of  Israel  to  serve  in  rigour.  And 
they  rendered,  their  life  bitter  by  grievous  servitude , in  the  clay , 
and  in  the  brick , and  in  all  service  in  the  field , with  all  their 
service  with  which  they  caused  them  to  serve  in  rigour.  And 
a , new  king  arose  over  Egypt,  signifies  scientifics  separatedy 
which  are  contrary  to  the  truths  of  the  church.  Who  knew 
not  Joseph,  signifies  which  were  altogether  alienated  from,  the 
internal  principle.  And  he  said  to  his  people,  signifies  the  sub- 
ordinate scientifics.  Behold,  the  people  of  the  sons  of  Israel  are 
many  and  numerous  in  comparison  with  us,  signifies  that  the 
truths  of  the  church  prevail  over  the  alienated  scientifics.. 
Come,  let  us  use  prudence  with  them,  signifies  cunning..  Per- 
adventure  they  will  multiply,  and  it  shall  come  to  pass  that 
wars  will  break  out,  signifies  prevalence  if  they  increase.  They 
will  also  adjoin  themselves  to  our  foes,  and  will  fight  against 
us,  signifies  that  thus  their  associates  will  be  strengthened  who 
will  bring  evil.  And  will  go  up  out  of  the  land,. signifies  that 
thus  the  church  shall  be  established.  And  they  set  over  them 
princes  of  tributes,  signifies  falses  which  might  drive  them  to* 

VOL.  VII.  5 


66 


EXODUS. 


[Chap,  i 


serve.  To  the  intent  that  they  might  afflict  them  with  bur- 
dens, signifies  increased  grievance  by  servitude.  And  they 
built  cities  of  store-houses  for  Pharaoh,  signifies  doctrines 
derived  from  falsified  truths  in  the  natural  principle,  where 
alienated  scientifics  are.  Pithom  and  Raamses,  signifies  their 
quality.  And  as  they  afflicted  them  so  they  multiplied,  signi- 
fies that  according  to  infestation  truths  grew.  And  so  they 
increased,  signifies  that  they  were  strengthened.  And  they 
were  afflicted  with  loathing  by  reason  of  the  sons  of  Israel, 
signifies  greater  aversion.  And  the  Egyptians  caused  the  sons 
of  Israel  to  serve,  signifies  an  intention  of  subjugation.  In 
rigour,  signifies  unmercifulness.  And  they  rendered  their  life 
bitter  by  grievous  servitude,  signifies  even  that  the  intention 
of  subjugation  became  vexatious.  In  the  clay  and  in  the  brick, 
signifies  by  reason  of  the  evils  which  they  invented,  and  the 
falses  which  they  feigned.  And  in  all  service  in  the  field,  sig- 
nifies the  intention  of  subjugation  against  those  things  which 
are  of  the  church.  With  all  their  service  with  which  they 
caused  them  to  serve  in  rigour,  signifies  the  intention  of  subju- 
gation by  many  methods  grounded  in  unmercifulness. 

6651.  “ And  a new  king  arose  over  Egypt.” — That  hereby 
are  signified  scientifics  separated,  which  are  contrary  to  the 
truths  of  the  church,  appears  from  the  representation  of  Pha- 
raoh, who  is  here  the  king,  as  denoting  the  scientific  principle 
in  general,  see  n.  6015  ; he  is  called  king,  because  king  in  the 
genuine  sense  signifies  truth,  see  n.  1672,  2015,  2069,  3670, 
1581,  4966,  5044,  6148  ; and  in  the  opposite  sense  the  false 
principle  ; and  when  by  king  is  meant  Pharaoh,  the  false  scien- 
tific principle  is  signified,  that  is,  the  scientific  principle  which 
is  contrary  to  the  truths  of  the  church  ; hence  also  it  is  said  a 
new  king,  for  he  who  was  king  in  Joseph’s  time  represented 
the  scientific  principle  which  was  in  agreement  with  the  truths 
of  the  church ; that  Egypt  denotes  the  scientific  principle  in 
this  case  in  particular,  see  above,  n.  6638. 

6652.  “Who  knew  not  Joseph.” — That  hereby  is  signified 
which  were  altogether  alienated  from  the  internal  principle, 
appears  from  the  signification  of  not  knowing,  as  denoting  to 
be  alienated,  for  he  who  does  not  know  truth,  and  is  not  will- 
ing to  know  it,  is  alienated  from  the  truth  of  the  church ; that 
alienation  is  here  signified,  is  eA7ident  from  what  follows,  for  he 
hardly  and  cruelly  afflicted  the  sons  of  Israel,  by  whom  is  rep- 
resented the  church,  n.  6637  ; and  from  the  representation  of 
Joseph,  as  denoting  the  internal  principle,  see  n.  6177,  6224; 
scientifics  alienated  from  the  internal  principle  are  scientifics 
opposite  to  the  church,  for  good  and  truth,  which  constitute  the 
church,  flow-in  through  the  internal  principle,  and  if  these  are 
not  received  by  the  natural  principle,  the  internal  is  closed,  ar.d 
thereby  man  is  alienated  from  good  and  truth,  and  in  this  case 


EXODUS. 


67 


6651 — 6655.] 

no  other  scientifics  which  are  in  the  natural  principle,  are  ac- 
knowledged for  scientific  truths  but  what  are  falses ; these  in 
such  case  are  multiplied,  and  truths  themselves  are  extermi- 
nated. 

6653.  “And  he  said  to  his  people.” — That  hereby  is  signified 
subordinate  scientifics,  appears  from  the  signification  of  people, 
as  denoting  truths,  and  in  the  opposite  sense  falses,  see  n.  1259, 
1260,  3295,  3581  ; in  the  present  case  scientifics  separated  from 
truth,  because  it  is  the  people  of  Egypt;  that  Egypt  denotes 
the  scientific  principle,  see  n.  6638  ; the  reason  why  subordi- 
nate scientifics  are  denoted,  is,  because  it  is  said,  that  the  king 
said  to  his  people.  The  ground  and  reason  why  truths  are  sig- 
nified by  people  is,  because  in  the  Word  they  are  called  people 
who  are  under  a king,  and  by  a king  is  signified  truth,  n.  6651  ; 
by  people  are  signified  truths,  but  they  are  understood  who  are 
principled  in  truths : the  reason  why  truths  are  spoken  of  in 
the  abstract  is,  because  spirits  and  angels  so  think  and  speak; 
for  thus  they  comprehend  a thing  universally,  and,  at  the  same 
time,  in  such  case  they  comprehend  singularly  whatsoever  ap- 
pertains to  the  thing,  without  reflecting  to  any  people  specifi- 
cally, who  are  in  truths,  which  reflection  would  withdraw  the 
mind  from  a universal  idea,  thus  from  the  extension  of  the 
view,  consequently  from  wisdom ; for  the  determination  of  the 
thought  to  any  people  specifically,  as  also  to  any  person,  limits 
and  bounds  the  ideas,  and  averts  from  the  perception  of  a thing 
such  as  it  is  from  one  boundary  to  another.  The  case  is  the 
same  with  other  denominations  of  things,  viz.,  that  in  the  inter- 
nal sense  they  signify  things  unlimited,  as  with  a nation  as 
denoting  good,  with  a king  as  denoting  truth,  with  a prime  as 
denoting  primary  truth,  with  a priest  as  denoting  good,  and  with 
a son,  a daughter,  a son-in-law,  a daughter-in-law,  a brother,  a 
sister,  a father,  a mother,  and  several  others. 

6654.  “ Behold,  the  people  of  the  sons  of  Israel  are  many 
and  numerous  in  comparison  with  us.” — That  hereby  is  signi- 
fied that  the  truths  of  the  church  prevail  over  alienated  scien- 
tifics, appears  from  the  representation  of  the  sons  of  Israel,  as 
denoting  the  truths  and  goods  of  the  church,  see  above,  n.  6647 ; 
and  from  the  signification  of  many  and  numerous,  as  denoting 
to  prevail ; that  to  be  multiplied,  or  to  become  many  and  nu- 
merous, is  predicated  of  truth,  see  also  above,  n.  6648 ; and 
from  the  representation  of  the  king  of  Egypt  and  his  people, 
who  are  here  meant  by  in  comparison  with  us , as  denoting 
alienated  scientifics,  as  above,  n.  6652.  Hence  it  is  evident, 
that  by  behold  the  people  of  Israel  are  many  and  numerous  in 
comparison  with  us,  is  signified  that  truths  prevail  over  alien- 
ated scientifics. 

6655.  “ Come,  let  us  use  prudence  with  them.” — That 
hereby  is  signified  cunning,  appears  from  the  signification  of 


68 


EXODUS. 


[Chap.  i. 

prudence,  when  it  is  said  by  the  evil,  who  are  alienated  from 
truth  and  good,  as  denoting  cunning;  for  that  which  the  evil 
act  from  cunning,  and  also  from  deceit,  they  call  prudence. 
Concerning  the  cunning  which  is  signified  by  prudence,  it  is 
here  allowed  to  mention,  that  all  they  who  are  in  evil,  call  cun- 
ning prudence,  neither  do  they  place  intelligence  and  wisdom 
in  any  thing  else.  Men  of  this  description  in  the  world  become 
worse  in  the  other  life,  and  there  act  continually  in  opposition 
to  goods  and  truths ; and  they  are  acknowledged  for  intelli 
gent  and  wise  by  those  who  seem  to  themselves  able  to  weaken 
and  destroy  truths  by  falses,  whatsoever  art  or  malice  they  use 
to  effect  it.  Hence  it  may  be  manifest  what  is  the  quality  of 
the  men  within  the  church,  when  they  make  prudence  to  con- 
sist in  cunning,  viz.,  that  they  have  communication  with  the 
hells.  They  who  are  the  true  men  of  the  church  are  so  far  re- 
moved from  cunning,  that  they  altogether  abhor  it,  and  they 
amongst  them,  who  are  as  the  angels,  are  willing  if  possible 
that  their  minds  should  be  open,  and  that  it  may  be  manifest 
to  every  one  what  they  think,  for'' they  intend  nothing  but  good 
towards  their  neighbour,  and  if  they  see  evil  in  any  one  they 
excuse  it : it  is  otherwise  with  those  who  are  in  evil ; they  are 
afraid  lest  any  thing  which  they  think  and  will  should  be  dis- 
covered, for  they  intend  nothing  but  evil,  and  if  good,  it  is  foi 
themselves ; and  if  they  do  good,  it  is  only  in  an  external  form, 
that  they  may  appear  good  for  the  sake  of  gain  and  honour,  for 
they  know  that  what  is  good  and  true,  just  and  equitable,  also 
what  is  honourable,  has  a strong  latent  powTer  of  attracting  minds 
even  of  the  wicked. 

6656.  “ Peradventure  they  will  multiply,  and  it  shall  come 
to  pass  that  wars  will  break  out.” — That  hereby  is  signified 
prevalence  if  they  increase,  appears  from  the  signification  of 
being  multiplied,  as  denoting  to  increase  as  to  truths,  see  n. 
43,  55,  913,  983,  2846,  2847 ; and  from  the  signification  of 
wars,  as  denoting  combats  concerning  truths  and  falses,  or 
spiritual  combats,  see  n.  1664,  2686 ; and  inasmuch  as  it  fol- 
lows that  they  will  adjoin  themselves  also  to  our  foes,  prevalence 
in  those  combats  is  signified. 

6657.  “ And  they  shall  also  adjoin  themselves  to  our  foes, 
and  fight  against  us.” — That  hereby  is  signified  that  thus  their 
associates  will  be  strengthened  who  bring  evil,  appears  from 
the  signification  of  adjoining  themselves,  as  denoting  to  be 
strengthened,  for  enemies,  when  a multitude  is  adjoined  to 
them,  are  strengthened  ; and  from  the  signification  of  foes,  as 
denoting  associates  who  are  fellow-soldiers ; and  from  the  sig 
nification  of  fighting  against  us,  as  denoting  to  bring  evil,  for 
when  any  one  is  fought  against,  evil  is  brought  upon  him  so 
far  as  it  cannot  be  resisted.  The  case  herein  is  this : there  is 
around  every  man,  and  also  around  every  good  spirit,  a general 


6656— 6659.] 


EXODUS. 


69 


sphere  of  tendencies  ( conatuum ) from  hell,  and  a general 
sphere  of  tendencies  from  heaven  ; the  sphere  which  is  from 
hell,  is  a sphere  of  tendencies  to  do  evil  and  to  destroy  ; and 
that  which  is  from  heaven  is  a sphere  of  tendencies  to  do  good 
and  to  save,  see  n.  6477;  these  are  general  spheres;  in  like 
manner  there  are  particular  spheres  encompassing  every  man, 
for  there  are  attendant  upon  him  spirits  from  hell,  and  angels 
from  heaven,  seen.  5846  to  5866,  5976  to  5993;  hence  man 
is  in  equilibrium,  and  has  the  liberty  of  thinking  and  willing 
evil,  and  the  liberty  of  thinking  and  willing  good.  When  there- 
fore the  man  of  the  church  comes  into  temptation,  which  is  the 
case  when  he  is  let  into^his  own  evil,  there  is  then  a combat 
around  him  between  spirits  from  hell  and  angels  from  heaven, 
n.  3927,  4249,  5036  ; which  combat  endures  so  long  as  the  man 
fe  kept  in  his  own  evil : in  this  combat  it  sometimes  appears 
to  the  spirits  from  hell  that  they  conquer,  and  in  this  case  they 
are  in  insurrection ; sometimes  they  are  conquered,  and  in  this 
case  they  draw  themselves  back,  wherefore  in  this  case  they  are 
afraid  lest  more  angels  from  heaven  should  adjoin  themselves 
against  them,  and  thereby  they  should  be  cast  down  into  hell, 
from  whence  they  should  never  again  come  forth,  which  also  is 
the  case  when  they  are  conquered.  These  are  the  things  which 
are  meant  by  prevalence  if  they  increase,  and  by  the  associates 
being  strengthened  who  would  bring  evil.  The  spirits  from  hell, 
when  they  fight  against  the  angels,  are  in  the  world  of  spirits, 
and  there  in  a free  state,  n.  5852.  From  these  considerations 
now  it  may  be  manifest  what  is  meant  in  the  internal  sense  by 
the  sons  of  Israel  being  so  infested  and  oppressed  by  the  Egyp- 
tians, and  by  their  being  multiplied  in  the  degree  in  which  they 
were  infested  ; and  by  Jehovah,  that  is,  the  Lord  fighting  for 
them,  and  repressing  the  Egyptians  by  plagues,  and  at  length 
overwhelming  them  in  the  JRed  Sea. 

6658.  “ And  shall  go  up  out  of  the  land.” — That  hereby  is 
signified  that  thus  the  church  shall  be  established,  appears 
from  the  signification  of  going  up,  as  denoting  to  be  elevated, 
viz.,  towards  the  interior  things  which  are  of  the  church*  see  n. 
3084,  4539,  4969,  5406,  5817,  6007 ; and  from  the  signification 
of  land,  in  this  case  the  land  of  Goshen,  as  denoting  the  church, 
see  above,  n.  6649.  To  be  elevated  towards  interior  things, 
which  is  signified  by  going  up  out  of  the  land,  and  coming  into 
the  land  of  Canaan,  denotes  that  the  church  will  be  established. 
The  church  indeed  is  established^  with  man,  when  he  does  good 
from  affection,  nevertheless  it  is  not  fully  established  until  he 
has  fought  against  evils  and  falses,  thus  until  he  has  endured 
temptations  ; after  this  he  becomes  truly  a church,  and  in  this 
case  is  introduced  into  heaven,  which  is  represented  by  the  in- 
troduction of  the  sons  of  Israel  into  the  land  of  Canaan. 

6659.  “ And  they  set  over  them  princes  of  tributes.” — That 


70 


EXODUS. 


[C/HA.P.  i. 


hereby  are  signified  falses  which  should  drive  them  to  serve, 
appears  from  the  signification  of  princes,  as  denoting  primary 
truths,  see  n.  1482,2089,5044;  in  the  present  case,  in  the 
opposite  sense,  primary  falses ; and  from  the  signification  of 
tributes,  to  which  they  were  driven  by  those  princes  set  over 
them,  as  denoting  servitude,  see  n.  6394. 

6660.  “ To  the  intent  to  afflict  them  with  burdens.” — That 
hereby  is  signified  increased  grievance  by  servitude,  appears 
from  the  signification  of  afflicting,  as  denoting  increased  griev- 
ance; and  from  the  signification  of  burdens,  which  were  the 
tributes,  as  denoting  servitude. 

6661.  “ And  they  built  cities  of  store-houses  for  Pharaoh.” — 
That  hereby  are  signified  doctrines  derived  from  falsified  truths 
in  the  natural  principle  where  alienated  scientifics  are,  appears 
from  the  signification  of  cities,  as  denoting  doctrines  in  each 
sense,  see  n.  402,  2450,  2943,  3216,  4492,  4493  ; and  from  the 
signification  of  store-houses,  as  denoting  falsified  truths,  of 
which  we  shall  speak  presently  ; and  from  the  representation 
of  Pharaoh,  as  denoting  the  natural  principle,  see  n.  5460,  5799, 
6015 ; that  alienated  scientifics  are  there,  may  be  seen  above, 
ii.  6651,  6652.  The  reason  why  the  cities  of  store-houses,  which 
the  people  of  Israel  built  for  Pharaoh,  denote  doctrines  derived 
from  falsified  truths,  is,  because  they  who  are  in  scientifics 
alienated  from  truth,  who  are  here  signified  by  Pharaoh  and 
the  Egyptians,  pervert  and  falsify  all  the  truths  of  the  church, 
and  make  to  themselves  doctrines  from  truths  so  perverted  and 
falsified.  The  term  by  which,  in  the  original  tongue,  store- 
houses are  expressed,  signifies  also  arsenals,  and  likewise 
treasuries,  which,  in  the  internal  sense,  are  nearly  of  a similar 
signification  ; for  store-houses  are  the  places  where  provision  is 
'collected,  and  by  provision  is  signified  truth,  see  n.  1276,  5280, 
5292,  5402,  and,  in  the  opposite  sense,  the  false  principle;  but 
arsenals  are  the  places  where  arms  of  war  are  stored  up,  by 
which  are  signified  such  things  as  relate  to  truth  combating 
against  falses,  and,  in  the  opposite  sense,  such  things  as  relate 
to  the  false  principle  combating  against  truths,  n.  1788,  2686  ; 
treasuries  are  the  places  where  wealth  is  stored  up,  and  by 
wealth  and  riches  are  signified  the  knowledges  of  good  and 
truth,  n.  4508,  in  the  opposite  sense  the  knowledges  of  evil  and 
,the  false ; thus  by  cities  of  store-houses,  or  of  arsenals,  or  of 
treasuries,  are  signified  in  general  doctrines  derived  from  falsi- 
(fied  truths. 

6662.  a Pithom  and  Paamses.” — That  hereby  is  signified 
their  quality,  viz.,  of  doctrines  derived  from  falsied  truths,  ap- 
pears from  names  in  the  Word,  as  denoting  the  quality  and 
state  of  the  thing  treated  of. 

6663.  “ And  as  they  afflicted  them,  so  they  multiplied.” — 
that  hereby  is  signified  that  truths  grew  according  to  infesta- 


6660— 6663.] 


EXODUS. 


71 


tions,  appears  from  the  signification  of  afflicting,  as  denoting 
infestation;  and  from  the  signification  of  being  multiplied,  as 
denoting  to  grow  as  to  truths,  see  above,  n.  6656.  How  the 
case  herein  is,  inasmuch  as  at  this  day  it  cannot  be  known 
without  experience  of  what  is  doing  in  the  other  life,  it  may  be 
expedient  to  declare.  The  generality  of  the  spirits  who  come 
from  the  world  and  have  lived  the  life  of  the  commandments 
of  the  Lord,  before  they  can  be  elevated  into  heaven,  and  there 
adjoined  to  societies,  are  infested  by  the  evils  and  falses  apper- 
taining to  them,  to  the  intent  that  such  evils  and  falses  may  be 
removed,  see  n.  6639,  for  there  are  impurities  which  they  have 
contracted  in  the  life  of  the  body,  which  in  no  wise  agree  with 
heaven  -;  the  infestations  are  effected  by  immersions  into  their 
own  evils  and  falses,  during  which  immersion  the  spirits  who 
are  in  like  evils  and  falses  are  present,  and  labour  by  every 
method  to  withdraw  them  from  truth  and  good  ; nevertheless 
they  are  not  immersed  deeper  into  their  own  evils  and  falses, 
than  that  the  influx  through  the  angels  from  the  Lord  may  pre- 
vail ; this  is  done  with  the  exactness  of  a balance ; the  ground 
and  reason  of  this  is,  that  he  who  is  infested  may  appear  to 
himself  to  be  in  freedom,  and  thus  of  himself  to  fight  against 
evils  and  falses,  with  the  acknowledgment,  nevertheless,  if  not 
at  the  time,  yet  afterwards,  that  all  the  power  of  resisting  was 
from  the  Lord,  see  n.  1937,  1947,  2881,  5660  ; when  this  is  done, 
not*only  the  truths  and  goods  are  confirmed,  which  had  been 
before  implanted,  but  also  many  others  are  insinuated,  this 
being  a consequence  of  every  spiritual  combat  in  which  the 
combatant  is  victorious.  This  consequence  is  also  evident  from 
common  experience,  for  lie  who  defends  his  opinion  against 
others  who  attack  it,  confirms  himself  the  more  in  his  opinion, 
and  also  at  the  same  time  discovers  several  things  that  confirm 
it,  which  he  had  not  before  attended  to,  and  likewise  several 
things  which  invalidate  the  opposite  opinion  ; thus  he  secures 
himself  in  his  own  opinion,  and  also  illustrates  it  with  several 
particulars : this  is  still  more  perfectly  the  case  with  spiritual 
combats,  because  this  combat  is  effected  in  the  spirit,  and  is 
concerning  goods  and  truths,  and  especially  because  the  Lord 
is  present  and  leads  by  the  angels,  for  the  contest  is  concerning 
eternal  life  and  salvation;  it  is  commoti  in  such  combats  for 
the  Lord  to  turn  into  good  all  the  evils  which  the  hells  intend, 
wherefore  neither  is  it  permitted  to  bring  forth  more  and  other 
evils,  than  what  can  be  turned  into  a good  suitable  to  him  who 
is  in  the  combat ; the  ground  and  reason  of  this  is,  because  the 
Lord’s  kingdom  is  the  kingdom  of  uses,  wherefore  nothing  can 
be  done  there  but  what  is  productive  of  good.  From  these 
considerations  it  may  now  be  manifest  how  it  is  to  be  under 
Itood,  that  truths  grow  according  to  infestations,  which  is  sig* 


EXODUS. 


72 


[Chap.  i. 


nified  by  these  words,  “As  they  afflicted  them,  so  they  mul- 
tiplied.” 

6664.  “ And  so  they  increased.” — That  hereby  is  signified 
that  they  were  strengthened,  viz.,  truths,  appears  from  the  sig- 
nification of  being  increased,  when  it  is  predicated  of  truths 
multiplied  by  infestations  from  evils  and  falses,  as  denoting  to 
be  strengthened  ; for  no  other  truths  remain  than  what  are 

• strengthened,  wherefore  as  many  truths  as  are  strengthened, 
so  many  are  increased  ; that  truths  are  strengthened  by  infes- 
tations, see  just  above,  n.  6663. 

6665.  “ And  they  were  affected  with  loathing  by  reason  of 
the  sons  of  Israel.” — That  hereby  is  signified  greater  aversion, 
appears  from  the  signification  of  being  affected  with  loathing, 
as  denoting  aversion,  in  the  present  case  greater  aversion,  be- 
cause they  were  still  more  multiplied  and  increased  by  afflic- 
tions. 

6666.  “And  the  Egyptians  caused  the  sons  of  Israel  to 
serve.” — That  hereby  is  signified  an  intention  of  subjugation, 
appears  from  the  signification  *of  causing  to  serve,  as  denoting 
subjugation,  in  the  present  case  an  intention  of  subjugation, 
because  they  are  in  the  continual  attempt  to  subdue,  but  in  no 
wise  prevail  against  the  good  ; and  from  the  signification  of  the 
Egyptians,  as  denoting  separated  scientifics,  which  are  contrary 
to  the  truths  of  the  church,  see  n.  6651  ; and  from  the  signifi- 
cation of  the  sons  of  Israel,  as  denoting  the  church,  see  n.  6637 : 
hence  it  is  evident,  that  by  the  Egyptians  causing  the  sons  of 
Israel  to  serve,  is  signified  an  intention  of  subjugation  by  those 
who  are  in  separated  scientifics  which  are  contrary  to  the 
truths  of  the  church.  As  to  what  concerns  the  intention  of 
subjugation  such  as  prevails  amongst  the  wicked  who  are  from 
hell,  it  has  been  also  given  to  know.  Their  attempt  and  inten- 
tion to  subdue  those  who  are  in  good  and  truth,  is  such  as  can- 
not be  described  ; for  they  use  all  malice,  all  cunning  and 
fraud,  all  deceit,  and  all  cruelty,  which  are  such  and  so  great, 
that  if  they  were  related  only  in  part,  scarce  any  one  in  the 
world  could  believe ; they  are  so  cunning  and  artful,  and  like- 
wise so  wicked,  in  a word  they  are  such,  that  they  cannot  in 
any  wise  be  resisted  by  any  man,  nor  even  by  any  angel,  but 
by  the  Lord  alone : the  reason  why  they  have  such  a tendency 
and  intention  is,  because  all  the  delight  of  their  life,  thus  their 
life  itself,  consists  in  doing  evil ; wherefore  nothing  else  occu- 
pies their  thoughts,  consequently  they  intend  nothing  else; 
they  are  altogether  unable  to  do  good,  because  good  is  repug- 
nant; in  case  they  do  good  it  is  for  the  sake  of  themselves, 
thus  to  themselves.  From  such  the  hells  at  this  day  are  im- 
mensely increased,  and  what  is  wonderful,  especially  from 
those  who  are  within  the  church,  by  reason  of  the  cunning, 
deceit,  hatred,  revenge,  adultery,, which  abound  there  more 


6664— 6669.J 


EXODUS. 


73 


than  in  other  places,  for  within  the  church  cunning  is  now 
called  ingenuity,  and  adultery  is  reckoned  honourable,  and 
they  are  ridiculed  who  think  otherwise ; this  being  the  case  at 
this  day  within  the  church,  is  a proof  that  its  last  time  is  at 
hand,  for  “ Except  those  days  should  be  shortened,  no  flesh 
would  be  saved,”  according  to  the  Lord’s  words  in  Matthew 
xxiv.  22 ; inasmuch  as  all  evil  is  contagious,  and  infects  as  a 
fermenting  body  infects  dough,  it  thus  at  length  infects  all. 

6667.  “ In  rigour.” — That  hereby  is  signified  unmerciful- 
ness, may  be  manifest  without  explication  ; for  they  who  are 
just  above  treated  of,  have  no  mercy,  because  they  have  no 
love  of  their  neighbour,  but  only  of  themselves;  the  love  of 
their  neighbour,  which  they  appear  to  have,  is  nothing  else  but 
self-love,  for  so  far  as  another  favours  them,  that  is,  so  far  as  he 
is  their  own,  so  far  he  is  loved  ; but  so  far  as  he  does  not  favour, 
or  so  far  as  he  is  not  their  own,  so  far  he  is  rejected,  and  if  he 
had  heretofore  been  a friend,  he  is  so  far  held  in  hatred  : such 
are  the  things  which  lie  concealed  in  self-love,  nor  do  they 
manifest  themselves  in  the  world,  but  in  the  other  life,  wdiere 
they  burst  forth  ; the  reason  why  they  there  burst  forth  is,  be- 
cause external  things  are  there  taken  away,  and  in  this  case  it 
is  manifest  what  man’s  interior  quality  had  been. 

6668.  “ And  they  rendered  their  life  bitter  by  grievous 
servitude.” — That  hereby  is  signified  even  that  the  intention  of 
subjugation  became  vexatious,  appears  from  the  signification 
of  the  life  being  rendered  bitter,  as  denoting  to  become  vex- 
atious; and  from  the  signification  of  servitude,  as  denoting 
subjugation,  in  the  present  case  the  intention  of  subjugation, 
as  above,  n.  6666. 

6669.  “In  the  clay  and  in  the  brick.” — That  hereby  is  sig- 
nified on  account  of  the  evils  which  they  invented,  and  the 
falses  which  they  feigned,  appears  from  the  signification  of 
clay,  as  denoting  good,  and  in  the  opposite  sense,  evil,  of 
which  we  shall  speak  presently,  and  from  the  signification  of 
brick,  as  denoting  the  falses  which  they  feigned,  see  n.  1296  ; 
concerning  the  evils  and  falses  which  the  infernals  invent  and 
feign,  see  just  above,  n.  6666.  That  clay  denotes  evil  from 
which  the  false  is  derived,  is  evident  from  the  following  pas- 
sages in  the  Word:  “The  wicked  are  like  the  troubled  sea, 
when  it  cannot  rest,  whose  waters  ccfist  up  mire  and  clay” 
Isaiah  lvii.  20 ; mire  denotes  the  false  from  which  evil  is  de 
rived,  and  clay  denotes  the  evil  from  which  the  false  is  derived. 
And  in  Jeremiah,  “ Thy  feet  are  sunk  into  the  clay , they  have 
gone  backwards, ?’  xxxviii.  22 ; the  feet  sunk  into  the  clay 
denotes  the  natural  principle  sunk  into  evil.  And  in  Na- 
hum, “ Draw  for  thyself  the  waters  of  the  siege,  strengthen 
thy  fortifications,  enter  into  the  mire , and  tread  the  clay , repair 
the  brick-kiln,  the  fire  shall  devour  thee  there,  and  a sword 


n 


EXODUS. 


[Chap.  i. 

shall  cut  thee  off,”  iii.  14,  15  ; where  to  tread  the  clay  denotes 
to  think  what  is  false  from  a principle  of  evil.  And  in  Habak- 
kuk,  “ He  shall  say,  "Woe  to  him  that  multiplieth  what  is  not 
his  own,  how  long?  and  to  him  that  ladeth  himself  with  clay  ; 
shall  not  they  suddenly  arise  that  bite  thee  ?”  ii.  6,  7 ; to  lade 
himself  with  clay  denotes  evil.  And  in  David,  “Jehovah  hath 
caused  me  to  ascend  out  of  the  pit  of  devastation,  out  of  the 
mire  of  the  clay , and  hath  set  my  feet  upon  the  rock,”  Psalm 
xl.  2;  again,  “ I am  sunk  in  the  deep  clay , where  there  is  no 
standing,  I am  come-  into  depths  of  waters,  and  the  waves  over- 
whelm me:  deliver  me  out  of  the  clay  that  I sink  not , and  out 
of  the  depths  of  waters,  and  let  not  the  deep  swallow  me 
up,”  Psalm  lxix.  3,  14,  15  ; clay  denotes  the  evil  from  which 
the  false  is  derived.  And  in  Isaiah,  “ Rulers  shall  come  as  clay , 
and  as  the  potter  treadeth  the  mire,”  xli.  25.  But  clay  denotes 
good  in  the  following  passages : “ How,  Jehovah,  thou  art  our 
Father,  we  are  the  clay , and  thou  our  potter,  and  we  all  are  the 
work  of  thy  hand,”  Isaiah  lxiv.  7 ; clay  denotes  the  man  of  the 
church  who  is  formed,  thus  it  denotes  the  good  of  faith  by 
which  man  is  formed,  that  is,  reformed.  In  like  manner  in 
Jeremiah,  “ Jehovah  said  to  Jeremiah,  Arise  and  go  down  to 
the  house  of  the  potter , and  there  I will  cause  thee  to  hear  my 
words ; therefore  I went  down  into  the  house  of  the  potter , 
when  lo,  he  made  a work  on  the  frame,  but  the  vessel  was 
marred  which  he  made,  as  clay  in  the  hand  of  the  potter,  and 
he  returned  and  made  it  another  vessel,  as  was  right  in  the 
hand  of  the  potter  to  make.  Then  the  word  of  Jehovah  came 
to  me  saying,  Cannot  I do  to  you,  O house  of  Israel,  as  this 
potter  ? saith  Jehovah  ; lo,  as  clay  in  the  hand  of  the  potter,  so 
are  ye  in  my  hand,  O house  of  Israel,”  xviii.  1 to  6 ; where 
the  house  of  Israel  denotes  the  church,  which  was  about  to  be 
formed;  and  whereas  formation  is  effected  by  the  good  of 
charity  and  the  truth  of  faith,  and  those  principles  are  signified 
by  clay  and  the  vessel  of  the  potter,  therefore  the  prophet  was 
ordered  to  go  into  the  house  of  the  potter,  which  would  not 
have  been  done  unless  those  things  had  been  signified  by  clay 
and  the  vessel  of  the  potter.  Jehovah,  or  the  Lord,  is  also  called 
a potter,  and  a man  who  is  reformed  is  called  clay,  in  other 
passages,  viz.,  in  Isaiah  xxix.  16  ; xlv.  9 ; Job  x.  9 ; xxxiii.  6. 
When  the  Lord  “made  clay  of  spittle,  and  anointed  the  eyes 
of  the  man  born  blind,  and  ordered  him  to  wash  in  the  pool  of 
Siloam,  whereby  he  that  was  blind  was  made  to  see,  John 
ix.  6,  7, 11,  it  was  done  for  this  reason,  because  the  reformation 
of  man  was  represented,  who  is  born  in  ignorance  of  truth,  and 
reformation  is  effected  by  the  good  of  faith,  which  is  clay. 

6670.  “And  in  all  service  in  the  field.” — That  hereby  is 
signified  the  intention  of  subjugation  against  those  things 
which  are  of  the  church,  appears  from  the  signification  of 


6670 — 6672.] 


EXODUS. 


75 


service,  as  denoting  the  intention  of  subjugation,  see  above,  n. 
6666  ; and  from  the  signification  of  held,  as  denoting  the  church, 
see  n.  2971,  3766. 

6671.  “ With  all  their  service  with  which  they  caused  them 
to  serve  in  rigour.” — That  hereby  is  signified  the  intention  of 
subjugation  by  many  methods  grounded  in  unmercifulness, 
appears  from  the  signification  of  service,  as  denoting  the  in- 
tention of  subjugation,  as  above,  n.  6666,  6668,  6670  ; and 
whereas  it  is  said  all  service,  it  signifies  by  many  methods ; and 
from  the  signification  of  rigour,  as  denoting  unmercifulness,  see 
n.  6667. 

6672.  Yerses  15  to  21.  And  the  king  of  Egypt  said  to  the 
midwifes  of  the  Hebrews , of  whom  the  name  of  the  one  was 
Shiphrah , and  the  name  of  the  other  Puali  / and  he  said , 
When  ye  do  the  office  of  a midwife  to  the  Hebrew  women , and 
shall  see  upon  the  stools , if  it  be  a son , ye  shall  kill  him , and 
if  it  be  a daughter , she  shall  live.  And  the  midwives  feared 
God , and  did  not  as  the  king  of  Egypt  spake  to  them , and  they 
kept  the  boys  alive  : and  the  king  of  Egypt  called  the  midwives , 
and  said  unto  them , Wherefore  do  ye  this  word , and  keep  alive 
the  boys  f And  the  midwives  said  to  Pharaoh , Because  the 
Hebrew  women  are  not  as  the  Egyptian  women , for  they  are 
living  ’ before  the  midwife  cometh  to  them , they  have  brought 
forth.  And  God  did  well  to  the  midwives , and  the  people 
multiplied , and  became  exceedingly  numerous.  And  it  came  to 
pass,  because  the  midwives  feared  God , he  m,ade  them  houses. 
And  the  king  of  Egypt  said  to  the  midwives  of  the  Hebrews, 
signifies  influx  from  scientifics  into  the  natural  principle, 
where  scientific  truths  of  the  church  are.  Of  whom  the  name 
of  the  one  was  Shiphrah,  and  the  name  of  the  other  Puah,  signi- 
fies the  quality  and  state  of  the  natural  principle  where  scienti- 
fics are.  And  said,  When  ye  do  the  office  of  a midwife  to  the 
Hebrew  women,  and  shall  see  upon  the  stoois,  signifies  apper- 
ception of  truth  and  good  flowing-in  from  the  internal  into  sci- 
entifics. If  it  be  a son,  ye  shall  kill  him,  signifies,  if  truth,  that 
they  should  destroy  it  by  every  method  in  their  power.  And 
if  it  be  a daughter,  she  shall  live,  signifies  that  they  should  not 
do  so  if  it  be  good.  And  the  midwives  feared  God,  signifies 
that  scientific  truths  were  guarded,  because  from  the  Divine 
Being  or  Principle.  And  did  not  as  the  king  of  Egypt  spake 
to  them,  signifies  that  it  was  not  so  done,  as  they  intended  who 
are  in  falses.  And  they  kept  alive  the  boys,  signifies  that 
truths  because  of  good  were  preserved.  And  the  king  of  Egypt 
called  the  midwives,  signifies  that  they  who  are  in  falses  con 
suited  together  against  those  who  are  in  scientific  truths  in  the 
natural  principle.  And  said  to  them,  Wherefore  do  ye  this 
word,  and  keep  alive  the  boys?  signifies  anger  that  truths 
were  not  destroyed.  And  the  midwives  said  to  Pharaoh,  sig- 


76 


EXODUS. 


[Chap.  1. 

nifies  apperception  concerning  those  scientific  truths  in  the 
natural  principle.  Because  the  Hebrew  women  are  not  as  the 
Egyptian  women,  signifies  that  the  scientifics  of  the  church  are 
not  of  a like  quality  with  the  scientifics  contrary  to  them.  For 
they  are  living,  signifies  that  spiritual  life  is  in  them.  Before 
the  midwife  cometh  to  them  they  have  brought  forth,  signifies 
that  the  natural  principle  does  not  know  before  they  have  life. 
And  God  did  well  to  the  midwives,  signifies  that  the  natural 
principle  is  blessed  from  the  Divine  Being  or  Principle.  And 
the  people  multiplied,  and  became  exceedingly  numerous,  sig- 
nifies that  truths  therein  were  produced  continually,  and  there- 
by grew.  And  it  came  to  pass,  because  the  midwives  feared 
God,  signifies  because  scientific  truths  were  guarded  by  the 
Divine  Being  or  Principle.  He  made  them  houses,  signifies 
that  they  were  arranged  into  a heavenly  form. 

6673.  “ And  the  king  of  Egypt  said  to  the  midwives  of 
the  Hebrews.” — That  hereby  is  signified  influx  from  separated 
scientifics  into  the  natural  principle,  where  the  scientific  truths 
are  which  are  of  the  church,  appears  from  the  signification  of 
saying,  as  denoting  influx,  see  n.  5743,  6291  ; and  from  the 
signification  of  the  king  of  Egypt,  as  denoting  separated  scien- 
tifics which  are  against  the  truths  of  the  church,  see  n.  6651  ; 
and  from  the  signification  of  mid  wives,  as  denoting  the  natural 
principle,  see  n.  4587,  4921  ; and  from  the  signification  of  the 
Hebrews,  as  denoting  those  things  which  are  of  the  church,  see 
n.  5136,  5236,  thus  also  scientific  truths,  which  are  of  the 
church.  The  reason  why  midwives  denote  the  natural  princi- 
ple is,  because  the  natural  principle  receives  that  which  flows- 
in  from  the  internal,  and  thus  as  it  were  performs  the  office  of 
a midwife. 

6674.  “ Of  whom  the  name  of  the  one  was  Shiphrah,  and 
the  name  of  the  other  Puali.” — That  hereby  is  signified  the 
quality  and  state  of  the  natural  principle  where  the  scientifics 
are,  appears  from  the  signification  of  name,  as  denoting  quality, 
see  n.  144,  145,  1896,  2009 ; and  also  state,  n.  1946,  2643,  3422, 
4298  ; for  all  names  in  the  Word  signify  things,  and  compre- 
hend summarily  whatsoever  has  relation  to  the  thing  treated  of, 
thus  its  quality  and  state,  therefore  in  the  present  case  the  names 
Shiphrah  and  Puah  signify  the  quality  and  state  of  the  natural 
principle  where  scientific  truths  are,  because  this  is  the  thing 
treated  of,  as  is  evident  from  what  just  precedes,  n.  6673 : he  who 
does  not  know  that  name  denotes  the  quality  and  state  of  the 
thing  treated  of,  may  be  led  to  believe,  that  where  mention  is 
made  of  name,  it  is  merely  a name  whi:;h  is  meant ; thus  where 
the  Lord  speaks  concerning  his  name,  that  it  denotes  merely  a 
name,  when  yet  it  denotes  the  quality  of  worship,  viz.,  the  all  of 
faith  and  charity  by  which  he  is  to  be  worshipped,  as  in  Matthew, 
H Where  two  or  three  are  gathered  together  in  my  name , there 


EXODUS. 


77 


6673,  6674.] 

am  1 in  the  midst  of  them,”  xviii.  20 : in  this  passage  is  not 
meant  name,  but  worship  grounded  in  faith  and  charity.  And 
in  John,  “ As  many  as  received  him,  to  them  gave  he  power  to 
become  the  sons  of  God,  believing  in  his  name”  i.  12 ; where 
also  by  name  is  meant  faith  and  charity,  whereby  the  Lord  is 
worshipped.  Again,  “ These  things  are  written  that  ye  may  be- 
lieve that  Jesus  is  the  Christ  the  Son  of  God,  and  that  believing 
ye  may  have  life  in  his  name,”  xx.  31 ; where  the  sense  is  the 
same.  Again,  “ If  ye  shall  ash  any  thing  in  my  name , I will 
do  it,”  xiv.  13, 14  ; and  in  another  place,  “ Whatsoever  ye  shall 
ash  the  Father  in  my  name,  he  will  give  you,”  xv.  16  ; xvi.  23, 
24  : in  this  passage  is  not  meant  that  they  should  ask  the  Father 
in  the  Lord’s  name,  but  that  they  should  ask  the  Lord  himself, 
for  there  is  no  admission  given  to  the  divine  good,  which  is  the 
Father,  n.  3704,  but  by  the  Lord’s  divine  human  principle,  as 
is  also  known  in  the  churches  ; wherefore  to  ask  the  Lord  him- 
self, is  to  ask  according  to  the  truths  of  faith,  and  whatsoever  is 
asked  according  to  those  truths  is  granted ; as  he  himself  also 
says  in  a foregoing  passage  in  John,  “ If  ye  shall  ask  any  thing 
in  my  name  I will  do  it,”  xiv.  14:  this  may  be  further  manifest 
from  this  consideration,  that  the  Lord  is  the  name  of  Jehovah, 
concerning  which  it  is  thus  written  in  Moses,  “ I send  an  angel 
before  thee,  to  keep  thee  in  the  way  ; beware  thou  of  his  faces, 
and  hear  his  voice,  neither  provoke  him,  because  my  name  is  in 
the  midst  of  him  f Exod.  xxiii.  20,  21.  And  in  John,  “ Father, 
glorify  thy  name : a voice  came  forth  from  heaven,  I have  both 
glorified  it,  and  will  glorify  it  again,”  xii.  28.  Again,  “ I have 
manifested  thy  name  to  the  men  whom  thou  hast  given  me  out 
of  the  world.  I have  made  hnown  unto  them  thy  name,  and 
will  make  it  known  ; that  the  love  wherewith  thou  hast  loved 
me  may  be  in  them,  and  I in  them,”  xvii.  6,  26  ; from  which 
passages  it  is  evident  that  the  Lord,  as  to  the  divine  human 
principle,  is  the  name  of  Jehovah,  or  all  its  quality  ; hence  from 
the  divine  human  principle  is  all  divine  worship,  and  that  prin- 
ciple is  what  is  to  be  worshipped,  for  thereby  is  worshipped  the 
divine  principle  itself,  to  which  no  thought  otherwise  reaches, 
and  if  there  be  no  thought,  neither  is  there  conjunction.  That 
the  name  of  the  Lord  denotes  the  all  of  faith  and  love,  by  which 
the  Lord  is  to  be  worshipped,  is  further  evident  from  the  follow- 
ing passages:  “ Ye  shall  be  hated  of  all  men  because  of  my 
name,”  Matt.  x.  22.  Again,  “ He  who  receiveth  one  such  little 
child  in  my  name,  receiveth  me,”  xviii.  5.  Again,  “Every  one 
who  hath  left  houses,  or  brethren,  or  sisters,  or  father,  or  mother, 
or  wife,  or  children,  or  lands,  for  my  name’s  sahe,  shall  receive 
a hundred  fold,”  xix.  29.  Again,  “They  cried,  Hosannah  to  the 
Son  of  David,  blessed  is  he  who  cometh  in  the  name  of  the  Lord,” 
xxi.  9.  And  in  Luke,  “ Verily  I say  unto  you,  ye  shall  not  see 
me  henceforth  until  ye  shall  say,  Blessed  is  he  who  cometh  in 


78 


EXODUS. 


[Chap.  i. 

the  name  of  the  Lord ,”  xiii.  35.  Ancl  in  Mark,  44  Whosoever 
shail  give  you  to  drink  a cup  of  water  in  my  name , because  ye 
are  of  Christ,  verily  I say  unto  you,  he  shall  not  lose  a reward,” 

ix.  41.  And  in  Luke,  44  The  seventy  returned  with  joy,  saying, 
Lord,  even  the  devils  obey  us  in  thy  name:  Jesus  said  unto 
them,  Rejoice  not  in  this  that  the  spirits  obey  you,  but  rather 
rejoice  that  your  names  are  written  in  heaven  f x.  17,  20 ; 
names  written  in  heaven  do  not  denote  names,  but  the  quality 
of  their  faith  and  charity:  the  like  is  true  of  names  written  in 
the  book  of  life  in  the  Apocalypse,  44  / have  a few  names  also 
in  Sardis  which  have  not  polluted  their  garments:  he  that  over- 
cometh  shall  be  clothed  in  white  garments,  and  I will  not  blot 
his  name  out  of  the  book  of  life , but  I will  confess  his  name 
before  the  Father,  and  before  his  angels,”  iii.  4,  5.  In  like 
manner  in  John,  44  He  that  entereth  in  by  the  door,  is  the  shep- 
herd of  the  sheep,  and  he  calleth  his  own  sheep  by  their  namef 

x.  2,  3.  And  in  Exodus,  44  Jehovah  said  to  Moses,  I know  thee 
by  narnef  xxxiii.  12,  17.  And  in  John,  44  Many  believed  in  his 
name , seeing  the  signs  which  he  did,”  ii.  23.  Again,  44  He  that 
believeth  in  him  is  not  judged,  but  he  who  doth  not  believe  is 
judged  already,  because  he  hath  not  believed  in  the  name  of  the 
only-begotten  Son  of  Godf  iii.  18.  And  in  Isaiah,  44  They  shall 
fear  the  name  of  Jehovah  from  the  west,”  lix.  19.  And  in 
Micah,  “All  people  walk  in  the  name  of  their  God , and  we  will 
walk  in  the  name  of  Jehovah  our  Godf  iv.  5.  And  in  Moses, 
44  They  were  to  worship  Jehovah  God  in  the  place  which  he 
should  choose,  and  should  set  his  namef  Dent.  xii.  5,  11,  21. 
In  like  manner  in  Isaiah  xviii.  7 ; and  in  Jeremiah  vii.  12  : 
besides  in  several  other  passages:  as  Isaiah  xxvi.  8,  13;  xli. 
25 ; xliii.  7 ; xlix.  1 ; 1.  10  ; Iii.  5 ; lxii.  2 ; Jeremiah  xxiii.  27 ; 
xxv.  29;  Ezek.  xx.  14,  44;  xxxvi.  21,  22,  23;  Micah  v.  4; 
Mai.  i.  11;  Deuteronomy  x.  8;  Revelation  ii.  17;  iii.  12; 
xiii.  8 ; xiv.  11  ; xv.  2 ; xix.  12,  13,  16  ; xxii.  4.  That  the 
name  of  Jehovah  denotes  all  by  which  he  is  worshipped,  thus, 
in  the  supreme  sense,  all  that  proceeds  from  the  Lord,  is  mani- 
fest from  the  benediction, 44  Jehovah  bless  thee  and  guard  thee, 
Jehovah  cause  his  face  to  shine  upon  thee,  and  be  merciful' 
unto  thee;  Jehovah  lift  up  his  faces  upon  thee,  and  give  thee 
peace  : Thus  shall  they  set  my  name  upon  the  sons  of  Israel ,” 
N umb.  vi.  23  to  27.  From  these  considerations  it  is  now  evident 
what  is  meant  by  this  commandment  of  the  Decalogue,  44  Thou 
shalt  not  take  the  name  of  thy  God  in  vain , because  Jehovah 
will  not  hold  him  innocent  who  shalt  take  his  name  in  vainf 
Exod.  xx.  7 ; also  what  in  the  Lord’s  prayer  by  44  Hallowed  be 
thy  name”  Matt.  vi.  9. 

6675.  44  And  he  said,  When  ye  do  the  office  of  a midwife 
to  the  Hebrew  women,  and  shall  see  upon  the  stools.” — That 
hereby  is  signified  the  apperception  of  truth  and  good  flowing. 


6675— 6677.] 


EXODUS. 


79 


in  from  the  internal  into  the  scientifics  of  the  church,  appears 
from  the  signification  of  doing  the  office  of  a midwife,  as  denot- 
ing the  reception  of  good  and  truth  flowing-in  from  the  internal 
into  the  natural  principle,  for  the  natural  principle  is  the  mid- 
wife, so  far  as  it  receives  the  influx,  see  n.  4587,  6673 ; and 
from  the  signification  of  Hebrew  women,  as  denoting  those 
things  which  are  of  the  church,  see  n.  5136,  5236 ; and  from 
the  signification  of  seeing,  as  denoting  apperception,  see  n.  2150, 
3764,  4567,  4723,  5400;  and  from  the  signification  of  stools,  as 
denoting  those  things  in  the  natural  principle  which  receive  the 
goods  and  truths  nowing-in  from  the  internal,  thus  denoting 
scientific  truths,  for  these  receive  : hence  it  is  evident  that  by 
the  words,  “ When  ye  do  the  office  of  a midwife  to  the  Hebrew 
women,  and  shall  see  upon  the  stools,”  is  signified  the  appercep- 
tion of  truth  and  good  flowing-in  from  the  internal  into  the 
scientifics  of  the  church,  which  are  in  the  natural  principle. 

6676.  “ If  it  be  a son,  ye  shall  kill  him.” — That  hereby  is 
signified,  if  truth,  that  they  should  destroy  it  by  every  method 
in  their  power,  appears  from  the  signification  of  son,  as  denot- 
ing truth,  see  n.  489,  491,  533,  1147,  2623,  3373  ; and  from  the 
signification  of  killing,  as  denoting  to  destroy,  for  it  is  said  of 
truth  ; but  they  were  to  destroy  only  as  they  were  able,  for  the 
wicked  are  not  able  to  destroy  truths  appertaining  to  the  good. 

6677.  “ If  it  be  a daughter,  she  shall  live.” — That  hereby  is 
signified  that  they  should  not  do  so  if  it  be  good,  appears  from 
the  signification  of  a daughter,  as  denoting  good,  see  n.  489, 
490,  491,  2362;  and  from  the  signification  of  living,  as  denoting 
that  it  should  not  be  destroyed.  The  reason  why  the  king  of 
Egypt  said  that  a son  should  be  slain,  but  not  a daughter,  is 
evident  from  the  internal  sense,  which  is  that  they  should  at- 
tempt to  destroy  truth,  but  not  good ; for  when  the  internals 
infest,  it  is  allowed  them  on  such  occasions  to  assault  truths, 
but  not  goods ; the  reason  is,  because  truths  are  what  may  be 
assaulted,  but  not  goods,  these  latter  being  secured  by  the 
Lord ; and  when  the  internals  attempt  to  assault  goods,  they  are 
cast  down  deep  into  hell,  for  they  cannot  stand  at  the  presence 
of  good,  inasmuch  as  in  all  good  the  Lord  is  present ; hence  it 
is  that  the  angels,  because  they  are  in  good,  have  such  power 
over  infernal  spirits,  that  one  of  them  can  subdue  thousands  of 
infernals.  It  is  to  be  noted,  that  in  good  there  is  life,  for  good 
is  of  the  love,  and  the  love  is  the  life  of  man  ; if  the  evil  which 
is  of  self-love  and  the  love  of  the  world,  and  which  is  an  ap- 
parent good  to  those  who  are  in  those  loves,  assaults  the  good 
which  is  of  heavenly  love,  the  life  of  the  one  fights  against  the 
life  of  the  other,  and  whereas  the  life  derived  from  the  good  of 
heavenly  love  is  from  the  Divine  Being  or  Principle,  thereforo 
the  life  derived  from  the  love  of  self  and  of  the  world  in  such 
case,  if  it  enters  into  collision  with  the  former,  begins  to  be  ex 


EXODUS. 


80 


[Chap.  i. 


tinguished,  for  it  is  suffocated,  and  thereby  the  infernal  spirits 
are  tormented  like  those  who  are  in  the  agonies  of  death;  where- 
fore they  cast  themselves  down  headlong  into  hell,  where  they 
again  recover  their  own  life,  see  n.  3938,  4225,  4226,  5057,  5058  ; 
this  also  is  the  reason  why  good  cannot  be  assaulted  by  evil 
genii  and  spirits,  and  thus  why  they  dare  not  destroy  good : 
the  case  is  otherwise  with  truth ; this  has  not  life  in  itself,  but 
from  good,  that  is,  by  good  from  the  Lord. 

6678.  “And  the  midwives  feared  God.” — That  hereby  is 
signified  that  scientific  truths,  because  from  the  Divine  Being 
or  Principle,  were  guarded,  appears  from  the  signification  of 
fearing  God,  as  denoting  to  guard  or  keep  what  the  Divine 
Being  or  Principle  has  commanded,  for  they  who  fear  God 
guard  or  keep  the  commandments ; but  whereas  all  holy  fear, 
and  Jience  obedience  and  guarding  or  keeping  the  command- 
ments, are  from  the  Divine  Being  or  Principle,  and  nothing  at 
all  from  man,  therefore  by  fearing  God  is  signified  that  they 
were  guarded  or  kept  by  the  Divine  Being  or  Principle;  and 
from  the  signification  of  midwives,  as  denoting  the  natural  prin- 
ciple where  scientific  truths  are,  see  n.  4587,  6673,  6675. 

6679.  “ And  they  did  not  as  the  king  of  Egypt  spake  to 
them.” — That  hereby  is  signified  that  it  was  not  so  done  as 
they  intended  who  are  in  falses,  appears  from  the  signification 
of  their  not  doing  as  he  spake,  as  denoting  that  it  was  not  so 
done  as  they  intended,  viz.,  that  they  could  not  destroy  the 
truths  which  are  signified  by  sons,  but  that  they  intended  to 
destroy  them  by  every  method  in  their  power,  n.  6676 ; and 
from  the  signification  of  the  king  of  Egypt,  as  denoting  the 
scientific  principle  separated,  which  is  against  the  truth  of  the 
church,  see  n.  6651,  thus  the  false  principle,  for  such  scientific 
principle  is  the  false. 

6680.  “And  they  kept  the  boys  alive.” — That  hereby  is  sig- 
nified that  truths,  because  of  good,  were  preserved,  appears 
from  the  signification  of  keeping  alive,  as  denoting  to  preserve  ; 
and  from  the  signification  of  sons,  who  are  here  called  boys,  as 
denoting  truths,  see  above,  n.  6676:  sons  are  here  called  boys, 
because  by  boys  is  signified  the  good  of  innocence,  n.  430,  2782, 
5236 ; wherefore  boys  here  denote  the  truths  which  are  of 
good. 

6681.  “And  the  king  of  Egypt  called  the  midwives.” — That 
hereby  is  signified  that  they  who  are  in  falses  entered  into  coun- 
sel against  those  who  are  in  scientific  truths  in  the  natural 
principle,  appears  from  the  signification  of  calling,  as  here 
denoting  to  enter  into  counsel,  for  the  reason  of  the  call  was 
to  destroy  truths,  but  the  counsel  was  rendered  fruitless,  be- 
cause the  truths  were  guarded  by  the  Divine  Being  or  Prin- 
ciple, which  is  signified  by  the  midwives  fearing  God,  n.  6678 : 
the  wicked  also  in  the  other  life,  who  infest  the  good,  reallv 


6078— 6685.] 


EXODUS. 


81 


take  counsel  amongst  themselves,  which  it  has  also  been  given 
to  know  from  experience ; and  from  the  signification  of  the 
king  of  Egypt,  as  denoting  those  who  are  in  falses,  see  just 
above,  n.  6679;  and  from  the  signification  of  midwives,  as 
denoting  the  natural  principle  wherein  are  scientific  truths, 
see  n.  4587,  6673,  6675,  6678  : hence  it  is  evident  that  by  the 
king  of  Egypt  calling  the  midwives  is  signified,  that  they  who 
are  in  falses  entered  into  counsel  against  those  who  are  in 
scientific  truths  in  the  natural  principle. 

6682.  “And  said  unto  them,  Wherefore  do  ye  this  word, 
and  keep  alive  the  boys  ?” — That  hereby  is  signified  anger  be- 
cause truths  were  not  destroyed,  appears  from  the  signification 
of  the  words,  “ Wherefore  do  ye  this  word,”  as  being  words  of 
chiding,  thus  of  anger ; and  from  the  signification  of  keeping 
alive,  as  denoting  not  to  destroy,  as  above,  n.  6677,  6680  ; and 
from  the  signification  of  boys,  as  denoting  truths  which  are  of 
good,  see  n.  6680. 

6683.  “And  the  midwives  said  to  Pharaoh.” — That  hereby 
is  signified  apperception  concerning  those  scientific  truths  in 
the  natural  principle,  appears  from  the  signification  of  saying 
in  the  historical  of  the  Word,  as  denoting  apperception,  of 
which  frequent  mention  has  been  made  heretofore ; and  from 
the  signification  of  midwives,  as  denoting  scientific  truths  in  the 
natural  principle,  see  just  above,  n.  6681 ; and  from  the  repre- 
sentation of' Pharaoh,  as  denoting  false  scientifics  in  general, 
see  also  above,  n.  6679,  6682. 

6684.  “Because  the  Hebrew  women  are  not  as  the  Egyptian 
women.” — That  hereby  is  signified  that  the  scientifics  of  the 
church  are  not  of  such  a quality  as  are  the  scientifics  contrary 
to  them,  appears  from  the  signification  of  the  Hebrew  women, 
as  denoting  those  things  which  are  of  the  church,  see  n.  5136, 
5236,  6673,  6675;  and  from  the  signification  of  the  Egyptian 
women,  as  denoting  such  things  as  are  contrary  to  those  which 
are  of  the  church : that  these  are  scientifics,  is  evident  from 
what  goes  before  ; also  from  the  signification  of  Egypt,  as  denot- 
ing scientifics,  n.  6638,  in  this  case  scientifics  contrary  to  the 
scientific  truths  of  the  church  ; that  women  denote  those  things 
which  are  of  the  church,  see  n.  252,  253. 

6685.  “For  they  are  living.” — That  hereby  is  signified  that 
spiritual  life  is  in  them,  appears  from  the  signification  of  being 
living,  as  denoting  spiritual  life,  see  n.  5890,  in  this  case  spirit- 
ual life  in  those  things  which  are  of  the  church,,  which  are  sig- 
nified by  Hebrew  women.  What  spiritual  life  is  has  been 
occasionally  said  above,  but  whereas  at  this  day  few  know  what 
the  spiritual  principle  is,  it  is  allowed  briefly  to  explain  further 
what  it  is:  the  spiritual  principle,  in  its  first  origin,  is  the 
divine  truth  proceeding  from  the  Lord’s  divine  human  principle, 
which  truth  has  in  it  divine  good,  because  divine  truth  comes 

VOL.  VII.  6 


82 


EXODUS. 


[Chap.  i. 

forth  from  the  Lord’s  divine  human  principle,  which  is  divine 
good  ; this  divine  truth,  in  which  is  divine  good,  is  the  very 
spiritual  principle  itself  in  its  origin,  and  is  the  very  life  itself 
which  fills  heaven,  yea,  which  fills  the  universe,  and  where 
there  is  a subject,  there  it  flows-in ; but  in  the  subjects  it  is 
varied  according  to  the  form : in  the  subjects  which  agree 
with  good,  it  there  presents  spiritual  life;  but  in  the  subjects 
which  disagree  with  good,  it  there  presents  life  contrary  to 
spiritual  life,  which  in  the  Word  is  called  death  : hence  now  it 
is  evident  what  spiritual  life  is,  viz.,  that  it  is  to  be  in  truths 
from  good,  which  proceed  from  the  Lord. 

6686.  “ Before  the  widwife  cometh  to  them  they  have  brought 
forth.”— That  hereby  is  signified  that  the  natural  principle  does 
not  know  before  they  have  life,  viz.,  before  the  scientific  truths 
which  are  of  the  church  have  life,  appears  from  the  significa- 
tion of  mid  wives,  as  denoting  the  natural  principle  where  the 
scientific  truths  are,  which  are  of  the  church,  see  above,  n. 
6681 ; and  from  the  signification  of  bringing  forth,  as  denoting 
the  things  which  are  of  faith  and  charity,  see  n.  3860,  3868, 
3905,  3915,  thus  the  things  which  are  of  spiritual  life ; that 
the  natural  principle  does  not  know,  is  signified  by  the  words, 
“ before  the  midwife  comes  to  them.”  In  regard  to  this  circum- 
srance,  that  the  natural  principle  does  not  know  before  scientific 
truths  have  life,  the  case  is  this  : scientific  truths  in  the  natural 
principle  have  all  their  life  from  the  good  which  flows-in  through 
the  internal ; when  good  flows-in,  the  natural  principle  is  alto- 
gether ignorant,  because  the  natural  principle  is  respectively 
in  obscurity ; the  reason  why  it  is  in  obscurity  is,  because  it  is 
in  the  light  of  the  world  and  thence  at  the  same  time  in  worldly 
things,  and  when  the  light  of  heaven  flows-in  into  those  things, 
the  apperception  becomes  obscure ; and  also  because  in  the 
natural  principle  there  are  general  things  which  are  not  percep- 
tible of  singular  things,  for  the  more  general  any  thing  is,  the 
less  it  perceives  things  singular,  and  hence  it  the  less  perceives 
the  contingencies  which  exist  in  itself ; and  moreover  in  the 
natural  principle  there  are  not  goods  and  truths  themselves,  but 
their  representatives  ; hence  then  it  is  that  the  natural  principle 
does  not  know  when  scientific  truths  have  life,  consequently 
when  it  is  regenerated  ; nor  how,  according  to  the  Lord’s  words 
in  John,  “The  spirit  bloweth  where  it  listeth,  and  thou  hearest 
the  voice  thereof,  but  knowest  not  wdience  it  cometh  nor  whither 
it  goeth ; so  is  it  with  every  one  who  is  born  of  the  spirit,”  iii. 
8.  By  the  natural  principle  is  meant  the  external  man,  which 
is  also  called  the  natural  man. 

6687.  “ And  God  did  well  to  the  midwives.” — That  hereby 
is  signified  that  the  natural  principle  is  blessed  from  the  Divine 
Being  or  Principle,  appears  from  the  signification  of  doing 
well,  when  it  is  said  of  God,  as  denoting  to  bless ; and  from  the 


EXODUS. 


83 


6686— 6690.] 

signification  of  midwives,  as  denoting  the  natural  principle, 
where  scientific  truths  are,  see  above,  n.  4587,  6673,  6675,  6678. 

6688.  “ And  the  people  multiplied  and  became  exceedingly 
numerous.” — That  hereby  is  signified  that  truths  were  produced 
therein  continually,  and  thereby  grew,  appears  from  what  was 
said  above,  n.  6648,  where  like  words  occur  ; that  people  is  pre- 
dicated of  truths,  see  n.  1259,  1260,  3295,  3581. 

6689.  “And  it  came  to  pass,  because  the  midwives  feared 
God.” — That  hereby  is  signified,  because  scientific  truths  were 
guarded  by  the  Divine  Being  or  Principle,  appears  from  what 
was  said  above,  n.  6678,  where  like  words  occur. 

6690.  “ He  made  them  houses.” — That  hereby  is  signified 
that  they,  viz.,  scientific  truths  in  the  natural  principle,  were 
arranged  into  a heavenly  form,  appears  from  the  signification 
of  house,  as  denoting  the  natural  mind,  see  n.  4973,  5023;  thus 
those  things  which  are  of  that  mind,  which  in  the  present  case, 
because  it  is  said  of  midwives,  are  scientific  truths  in  the 
natural  principle,  n.  6687 ; wherefore  to  make  houses  for  them 
is  to  arrange  them  into  order,  and  they  are  arranged  into  order 
when  into  a heavenly  form.  That  these  things  are  signified  by 
making  them  houses,  cannot  easily  be  known,  unless  it  be  known 
how  the  case  is  with  scientific  truths  which  are  of  the  natural 
mind,  wherefore  it  may  be  expedient  briefly  to  explain  it : 
ecientifics  in  the  natural  principle  are  arranged  into  continual 
serieses,  whereof  one  series  coheres  with  another,  and  thereby 
all  cohere  together,  according  to  various  affinities  and  relation- 
ships ; and  in  this  respect  they  are  not  unlike  families  and  their 
generations,  for  one  is  born  from  another,  and  thus  they  are 
produced  ; hence  those  things  which  are  of  the  mind,  viz., 
goods  and  truths,  were  by  the  ancients  called  houses,  the  good 
ruling  therein  being  named  father,  and  the  truth  adjoined  to 
that  good,  mother,  and  the  derivations  sons,  daughters,  sons-in- 
law,  daughters-in-law,  and  so  forth  : but  the  arrangement  of 
scientific  truths  in  the  natural  principle  varies  with  each  indi- 
vidual man  ; for  the  ruling  love  gives  them  their  form,  this 
love  being  in  the  midst,  and  arranging  every  thing  around  it; 
it  places  those  things  next  to  itself  which  most  agree  with  it, 
and  every  thing  else  in  order  according  to  agreement ; hence 
scientifics  derive  their  form  : in  case  heavenly  love  has  the  rule, 
then  all  things  are  arranged  by  the  Lord  into  a heavenly  form, 
which  form  is  like  that  of  heaven,  thus  the  form  of  the  good  of 
love  itself;  into  this  form  truths  are  arranged,  and  when  they 
are  so  arranged,  they  act  in  unity  with  good  ; and  in  this  case 
when  one  is  excited  by  the  Lord,  the  other  is  excited,  viz.,  when 
the  things  which  are  of  faith  are  excited,  the  things  which  are 
of  charity  are  excited,  and  vice  versa:  such  is  the  arrange- 
ment, which  is  signified  by  God’s  making  houses  for  the  mid- 
wives. 


EXODUS. 


84 


[Chap.  i. 


6691.  Terse  22.  And  Pharaoh  commanded  all  his  people , 
saying , : Every  son  who  is  born  ye  shall  cast  him  into  the  river, 
and  every  daughter  ye  shall  lceep  alive.  And  Pharaoli  com- 
manded all  his  people,  signifies  general  influx  into  the  seien- 
tifics  contrary  to  the  truths  of  the  church.  Saying,  Every  son 
who  is  born  ye  shall  cast  him  into  the  river,  signifies  that  all 
truths  which  appear  they  should  immerse  in  falses.  And  every 
daughter  ye  shall  keep  alive,  signifies  that  they  should  not  as- 
sault good. 

6692.  “ And  Pharaoh  commanded  all  his  people.5’ — That 
hereby  is  signified  general  influx  into  the  scientifics  contrary 
to  the  truths  of  the  church,  appears  from  the  signification  of 
commanding,  as  denoting  influx,  see  n.  5486,  5732  ; in  the 
present  case  general  influx,  because  from  Pharaoh,  by  whom  is 
represented  the  scientific  principle  in  general,  n.  6015;  and 
from  the  signification  of  his  people,  as  denoting  scientifics  con- 
trary to  the  truths  of  the  church  ; that  the  Egyptians,  who  are 
in  this  case  the  people,  are  scientifics,  has  been  often  shown 
above,  see  n.  6638.  The  reason  why  by  the  Egyptians  are  sig- 
nified scientifics  contrary  to  the  truths  of  the  church,  is,  because 
the  representatives  and  significatives  of  the  ancient  church, 
which  church  had  also  been  amongst  them,  were  there  turned 
into  magic,  for  by  the  representatives  and  significatives  of  the 
church  at  that  time  there  was  communication  with  heaven, 
which  communication  prevailed  with  those  who  lived  in  the 
good  of  charity,  and  with  several  of  them  was  open  ; but  with 
those  who  did  not  live  in  the  good  of  charity,  but  in  things  con- 
trary to  charity,  open  communication  was  sometimes  given 
with  evil  spirits,  who  perverted  all  the  truths  of  the  church,  and 
therewith  destroyed  goods,  whence  came  magic ; this  may  also 
be  manifest  from  the  hieroglyphics  of  the  Egyptians,  which 
they  even  applied  in  things  sacred,  for  by  them  they  signified 
spiritual  things,  and  perverted  divine  order.  Magic  is  nothing 
else  but  the  perversion  of  order,  and  especially  is  the  abuse  of 
correspondence ; it  is  order  that  the  goods  and  truths  which 
proceed  from  the  Lord  should  be  received  by  man  ; when  this 
is  the  case,  there  is  order  in  singular  the  things  which  man  in- 
tends and  thinks ; but  when  man  does  not  receive  those  prin- 
ciples according  to  the  order  which  is  from  the  Lord,  but 
believes  that  they  all  proceed  blindly  or  by  chance,  and,  if 
there  be  any  thing  of  determination  therein,  that  it  is  of  his 
own  proper  prudence,  he  perverts  order,  for  those  things  which 
are  of  order  he  applies  to  himself,  that  he  may  provide  for  him- 
self alone,  but  not  for  his  neigbour,  only  so  far  as  his  neighbour 
favours  him  ; hence,  what  is  wonderful,  all  who  have  firmly 
persuaded  themselves  that  all  things  are  of  their  own  proper 
prudence,  and  nothing  of  the  Divine  Providence,  in  the  other 
life  are  most  prone  to  magic,  and  so  far  as  they  are  able,  they 


0691— 6693.] 


EXODUS. 


85 


also  practise  it ; especially  they  who,  in  consequence  if  trusting 
to  themselves,  and  ascribing  all  things  to  their  own  prudence, 
have  devised  several  arts  and  cunning  contrivances  to  raise 
themselves  above  others;  such,  when  they  are  judged  in  the 
other  life,  are  cast  towards  the  hells  of  magicians,  which  are  in 
the  plane  beneath  the  soles  of  the  feet  to  the  right  a little  in 
front,  extended  to  a considerable  distance,  in  the  deepest  of 
which  are  the  Egyptians : hence  then  it  is  that  by  Pharaoh, 
the  Egyptians  and  Egypt,  are  signified  scientifics  contrary  to 
the  truths  of  the  church  ; lest,  therefore,  the  representatives 
and  significatives  of  the  church  should  be  any  longer  turned 
into  things  magical,  the  Israelitish  people  were  selected,  that 
the  representatives  and  significatives  of  the  church  might  be 
restored  amongst  them  ; which  people  were  such,  that  they 
could  not  thence  fabricate  any  thing  magical,  inasmuch  as  they 
were  altogether  in  externals,  and  had  no  belief  in  the  existence 
of  any  internal  principle,  still  less  of  any  spiritual  principle ; 
with  people  of  such  a character  magic  cannot  exist,  as  it 
existed  amongst  the  Egyptians. 

6693.  “ Saying,  Every  son  who  is  born,  ye  shall  cast  forth 
into  the  river.” — That  hereby  is  signified  that  all  truths  which 
appear  they  should  immerse  in  falses,  appears  from  the  signi- 
fication of  a son,  as  denoting  truth,  see  n.  489,  491,  533,  1147, 
2623,  3373 ; and  from  the  signification  of  river,  as  denoting 
those  things  which  are  of  intelligence,  see  n.  108,  109,  2702, 
3051  ; in  the  present  case,  in  the  opposite  sense,  things  con- 
trary, thus  falses ; that  to  cast  forth  denotes  to  immerse,  is 
evident.  That  the  river  of  Egypt  denotes  what  is  contrary  to 
intelligence,  thus  what  is  false,  is  manifest  also  from  Isaiah, 
“ The  rivers  shall  recede,  the  streams  of  Egyjit  shall  be  dimin- 
ished and  dried  up,  the  reeds  [papyri]  near  the  river , near 
the  mouth  of  the  river , and  all  the  seed  of  the  river  shall 
wither , shall  be  driven  away,  and  therefore  the  fishers  shall 
mourn,  and  all  that  cast  a hook  into  the  river  shall  be  sad, 
and  they  that  spread  a net  upon  the  faces  of  the  waters  shall 
languish,”  xix.  6,  7,  8 : that  in  this  passage  by  the  river  of 
Egypt  is  not  meant  river,  nor  by  fishers  fishers,  but  that  other 
things  are  meant,  which  do  not  appear  unless  it  be  known 
what  is  understood  by  Egypt,  by  the  river  there,  and  by  fish- 
ers, is  evident;  if  those  things  be  known,  the  sense  is  mani- 
fest ; that  by  the  river  of  Egypt  is  signified  the  false  principle, 
is  evident  from  singular  the  things  there  described.  And  in 
Jeremiah,  “ Who  is  this  that  cometh  up  as  a river , whose 
waters  o,re  moved  as  the  rivers  ? Egypt  cometh  up  as  a river , 
and  as  rivers  his  waters  are  moved , for  he  hath  said,  I will  go 
up,  I will  cover  the  earth,  I will  destroy  the  city  and  them 
that  dwell  therein,”  xlvi.  7,  8:  in  this  passage  also  the  river 
of  Egypt  denotes  falses ; to  go  up  and  cover  the  earth  de~ 


86 


EXODUS. 


[Chap.  i 

notes  the  church  ; to  destroy  the  city  denotes  the  doctrine  ol 
the  church  ; and  them  that  dwell  therein  denote  the  goods 
thence  derived  : that  earth  denotes  the  church,  see  n.  6649  ; 
that  city  denotes  the  doctrine  of  the  church,  see-  n.  402,  2450, 
3216,  4492,  4493 ; and  that  inhabitants  denote  the  goods 
there,  see  n.  2268,  2461,  2712.  And  in  Ezekiel,  “ Behold, 
I am  against  thee,  Pharaoh  king  of  Egypt,  the  great  whale, 
who  lieth  in  the  midst  of  his  rivers  ; who  hath  said,  The  river 
is  mine , and  I made  it ; therefore  I will  put  hooks  into  thy 
jaws,  and  I will  cause  the  fish  of  thy  rivers  to  stick  to  thy  scales, 
and  I will  cause  thee  to  come  up  out  of  the  midst  of  thy  rivers, 
and  every  fish  of  thy  rivers  shall  stick  in  thy  scales ; I will 
leave  thee  in  the  wilderness,  and  every  fish  of  thy  rivers ,”  xxix. 
3,  4,  5,  9,  10:  what  these  things  signify,  it  is  impossible  also 
for  any  one  to  know  without  the  internal  sense  ; that  Egypt  is 
not  meant,  is  evident ; thus  it  is  impossible  for  any  one  to  know 
what  is  signified,  unless  it  be  known  what  is  meant  by  Pha- 
raoh, what  by  a river,  what  by  a whale,  what  by  fish,  and  what 
by  scales : that  Pharaoh  denotes  the  natural  principle,  where 
the  scientific  is,  see  n.  5469,  5799,  6015  ; that  whales  denote  the 

fenerals  of  scientifics  in  the  natural  principle,  see  n.  42  ; that 
sh  denote  scientifics  under  a general  principle,  see  n.  40,  991 ; 
scales  are  those  things  which  are  manifestly  external,  thus  sen- 
sual things,  to  which  false  scientifics  adhere : from  these  things 
being  known,  it  is  evident  what  is  meant  in  the  above  passage 
by  the  river  of  Egypt,  viz.,  the  false  principle.  Again,  “ In 
that  day,  in  which  Pharaoh  shall  go  down  into  hell,  I will  cause 
him  to  mourn,  I will  cover  the  deep  over  him,  and  I will  re- 
strain his  rivers,  and  the  great  waters  shall  be  closed,”  xxxi.  15. 
And  in  Amos,  “Shall  not  the  earth  be  moved  for  this,  and  every 
one  that  dwelleth  in  it  mourn,  so  that  it  shall  rise  up  as  a whole 
stream,  and  be  driven  out,  and  sink  as  in  the  river  of  Egypt : 
in  that  day  I will  cause  the  snn  to  set  at  noon,  and  I will  darken 
the  earth  in  the  day  of  light,”  viii.  8,  9 ; ix.  5 : the  earth,  which 
shall  be  moved,  denotes  the  church,  see  n.  6649 ; to  sink  as 
in  the  river  of  Egypt,  denotes  to  perish  by  falses  ; and  inas- 
much as  falses  are  signified,  it  is  said  that  the  sun  should  set 
at  noon,  and  the  earth  should  be  darkened  in  the  day  of  light ; 
by  the  snn  setting  at  noon  is  signified  that  the  good  of  celes- 
tial love  should  recede,  and  by  the  earth  being  darkened  in  the 
day  of  light,  that  falses  should  occupy  the  church : that  sun 
denotes  the  good  of  celestial  love,  see  n.  1529,  1530,  2441, 
2495,  3636,  3643,  4060,  4696  ; that  darkness  denotes  falses, 
see  n.  1839,  1860,  4418,  4531 ; and  that  the  earth  denotes 
the  church,  n.  82,  662,  1066,  1067,  1262,  1411,  1413,  1607, 
1733,  1850,  2117,  2118,  2928,  3355,  4447,  4535,  5577:  every 
one  may  see  that  other  things  are  here  signified  than  what 
appear  in  the  letter,  as  that  the  earth  should  be  moved,  and 


6694 — 6697.] 


EXODUS- 


87 


every  one  that  dwelleth  therein  should  mourn,  that  the  sun 
should  set  at  noon,  and  the  earth  be  darkened  in  the  day  of 
light ; unless  the  church  be  meant  by  the  earth,  the  false  prim 
ciple  by  river,  and  celestial  love  by  the  sun,  it  is  not  possible 
to  discover  any  explicable  sense  in  the  above  passage.  Inas- 
much as  the  river  of  Egypt  signifies  the  false  principle,  there- 
fore Moses  was  commanded  to  strike  with  his  staff  upon  the 
waters  of  that  river , and  they  were  turned  into  blood,  and  every 
fish  died  in  the  river , and  the  river  stunk,  Exod.  vii.  17,  18,  20 
21  ; and  Aaron  also  was  commanded  to  stretch  his  hand  with 
the  staff  over  the  streams , over  the  rivers , and  over  the  pools , in 
consequence  whereof  frogs  came  up  over  the  land  of  Egypt, 
Exod.  viii.  1,  2 ; that  waters,  in  the  opposite  sense,  signify 
falses,  see  n.  790  ; and  inasmuch  as  waters  are  of  a river,  a 
river  denotes  respectively  the  false  principle  in  general. 

6694.  “ And  eveiy  daughter  ye  shall  keep  alive.” — That 
hereby  is  signified  that  they  should  not  assault  good,  appears 
from  what  was  said  above,  n.  6677,  where  like  words  occur. 


OF  THE  INHABITANTS  OF  OTHER  EARTHS. 

6695.  INASMUCH  as  by  the  divine  mercy  of  the  Lord 
things  interior  are  open  to  me,  which  appertain  to  my  spirit, 
and  thus  it  has  been  given  me  to  discourse  with  those  who  are 
in  the  other  life,  not  only  with  those  who  are  from  this  earth,  but 
also  with  those  who  are  from  other  earths,  therefore,  since  it 
was  my  desire  to  knov. i this,  and  the  things  which  it  was  given 
me  to  know  are  worthy  to  be  related,  it  is  allowed  to  give  an  ac- 
count of  them  at  the  close  of  the  following  chapters.  I have  not 
discoursed  with  the  inhabitants  themselves  of  the  earths,  but 
with  the  spirits  and  angels  who  had  been  inhabitants  thereof  / 
and  this  not  during  a day  or  a week,  but  during  several  months, 
with  open  instruction  from  the  heaven  whence  they  were.  That 
there  are  several  earths,  and  men  upon  them , and  spirits  and 
angels  from  them,  is  a thing  most  notorious  in  the  other  life, 
for  it  is  granted  to  every  one,  if  he  desires  it,  to  discourse  with 
them.  . 

6696.  There  are  spirits  who,  in  the  Grand  Man,  have  refer- 
ence to  the  memory,  they  are  from  the  planet  Mercury  ; it  is 
allowed  them  to  wander  about,  and  to  acquire  to  themselves  the 
knowledges  of  things  in  the  universe  / and  it  is  also  allowed  them 
to  pass  out  of  the  world  of  this  sun  into  other  worlds  ; they  have 
said,  that  there  are  not  only  earths,  with  men  upon  them,  in  this 
world,  but  also  in  the  universe  to  an  immense  number. 

6697.  I have  occasionally  discoursed  with  spirits  on  this 


88 


EXODUS. 


[Chap.  i. 


subject , and  it  was  said  that  a man  of  intellectual  ability  may 
Imoiv , from  many  considerations , there  are  several  earths 
and  inhabitants  upon  them  ; for  it  may  be  concluded , from  ra- 
tional argument , masses  of  such  a size  as  the  planets  are , 

0^  which  exceed  this  earth  in  magnitude , are  not  unin- 
habited masses,  and  created  only  to  roll  about  the  sun,  and  give 
light  to  one  earth , that  they  must  needs  have  more  distin- 
guished uses.  He  who  believes,  as  every  one  ought  to  believe, 
that  the  Divine  Being  or  Principle  created  the  universe  for  no 
other  end  than  the  existence  of  the  human  race,  and  of  heaven 
from  the  human  race,  {for  the  human  race  is  the  seminary  of 
heaven,)  cannot  but  believe  that  there  are  men  wheresoever  there 
is  any  earth.  That  the  planets,  which  are  visible  before  our 
eyes , as  being  within  the  boundaries  of  the  world  of  this  sun, 
are  earths,  may  be  clearly  known  from  this  consideration,  that 
they  are  bodies  of  earthly  matter,  inasmuch  as  they  reflect  the 
sun's  light  / also  that  they , in  like  manner  as  our  earth,  revolve 
around  the  sun,  and  hence  make  years,  and  seasons  of  the  year, 
namely,  spring,  summer,  autumn,  and  winter,  with  variations 
according  to  climates',  and  likewise  that  they  revolve  around 
their  own  axes,  in  like  manner  as  our  earth,  and  hence  make 
days  and  times  of  the  day,  viz.,  morning,  noon,  evening,  ana 
night  / and  moreover  that  some  of  them  have  moons,  which  art 
called  satellites,  and  revolve  about  their  respective  orbs  at  stated 
times,  as  the  moon  about  our  orb  ; and  that  the  planet  Saturn, 
because  the  furthest  distant  from  the  sun,  has  also  a large  lunar 
belt,  which  gives  much  light  to  that  earth,  although  a reflected 
light  : how  is  it  possible  for  any  one,  who  is  acquainted  with 
these  particulars,  and  thinks  from  reason,  to  say  that  these  are 
bodies  without  inhabitants  f 

6698.  Moreover  I have  observed  in  my  discourse  with  spirits, 
that  man  may  lie  led  to  believe  that  there  are  more  earths  in 
the  universe  than  one,  from  the  consideration  that  the  visible 
universe,  resplendent  with  so  many  numberless  stars , is  so  im- 
mense, and  yet  it  is  only  a medium  to  the  ultimate  end  of  crea- 
tion, which  end  is  a heavenly  kingdom,  in  which  the  Divine 
Bemg  or  Principle  may  dwell  / for  the  visible  universe  is  a 
medium  for  the  existence  of  earths,  and  of  men  upon  them,  from 
which  men  the  heavenly  kingdom  is  formed.  How  is  it  possible 
to  conceive  that  so  immense  a medium  was  made  for  so  small 
and  limited  an  end,  as  would  be  the  case  if  only  one  earth  was 
inhabited,  and  if  heaven,  existed  from  that  one  earth  f What 
woidd  this  be  for  the  Divine  Being  or  Principle,  which  is 
infinite,  to  whom  a thousand,  yea  myriads  of  earths,  and  all  of 
them  full  of  inhabitants,  are  a small  thing,  and  scarce  any 
thing  f Moreover  the  angelic  heaven  is  so  immense,  that  it  cor- 
responds with  singular  the  things  appertaining  to  man,  and 
myriads  to  ea,ch  member,  organ,  and  viscus • and  it  has  been 


EXODUS. 


80 


6898— 6702.] 

given  to  know,  that  heaven,  as  to  all  its  correspondences,  could 
not  in  any  wise  exist,  except  from  the  inhabitants  of  a great 
number  of  earths . 

6699.  I have  occasionally  seen  as  it  were  a large  continued 
river,  at  a considerable  distance  to  the  right,  in  the  plane  of 
the  sole  of  the  foot ; and  it  was  said  by  the  angels,  that  they 
who  come  from  the  worlds  come  by  that  way,  and  that  they 
appear  as  a river  by  reason  of  their  multitude  ; from  the  siee 
and  rapidity  of  the  river  I was  enabled  to  judge,  that  some 
myriads  of  men  depart  daily  out  of  the  world  ; hence  it  has 
also  been  given  to  know  that  the  number  of  earths  is  considerable. 

6700.  to  what  concerns  the  divine  worship  of  the  inhab- 
itants of  other  earths,  all  who  are  not  idolaters  acknowledge 
the  Lord  as  the  only  God  / they  do  not,  indeed,  know,  except  in 
a very  few  instances,  that  the  Lord  assumed  the  human  prin- 
ciple in  this  earth,  and  made  it  divine:  but  they  adore  the 
Divine  Being  or  Principle  not  as  altogether  incomprehensible, 
but  as  comprehensible  by  a human  form  / for  when  the  Divine 
Being  appears  to  them,  he  appears  in  that  form,  as  he  also 
formerly  appeared  to  Abraham  and  to  others  on  this  earth  / 
and  whereas  they  adore  the  Divine  Being  or  Principle  under 
a human  form,  they  adore  the  Lord ; they  know  also,  that  no 
one  can  be  conjoined  to  the  Divine  Being  or  Principle  in  faith 
and  love,  unless  the  Divine  be  in  a form , which  they  may  com- 
prehend by  some  idea  ; if  there  be  no  form,  the  idea  would  be 
dissipated,  as  the  sight  extended  into  the  universe.  When  they 
were  told  by  the  spirits  of  our  earth,  that  the  Lord  in  this  earth 
assumed  the  human  principle,  they  mused  awhile,  and  presently 
said,  that  this  was  done  for  the  salvation  of  the  human  race  ; 
and  that  they  adore  with  most  holy  worship  the  Divine  ^prin- 
ciple, which  shines  as  a sun  in  heaven,  and  when  it  appears, 
presents  itself  to  be  seen  in  a human  form  : that  the  Lori  ap- 
pears as  a sun  in  the  other  life,  and  that  hence  is  all  the  light 
of  heaven,  seen.  1053,  1521,  1529,  1530, 1531,  3636,  3643,4060, 
4321,  5097  ; but  on  this  subject  several  things  will  be  specifi- 
cally related  in  what  follows. 

6701.  The  spirits  and  angels  who  are  from  other  earths,  are 
all  separated  from  each  other  according  to  their  earths,  and  do 
not  appear  together  in  one  place  / the  reason  is,  because  the  in- 
habitants of  one  earth  are  altogether  of  a different  genius  from 
the  inhabitants  of  another  earth  / neither  are  they  consecrated 
in  the  heavens,  only  in  the  inmost  or  third  heaven  • they  who 
come  thither  are  together  from  every  earth,  and  constitute  that 
heaven  in  the  closest  conjunction. 

6702.  At  the  close  of  the  following  chapter  the  spirits  of  the 
planet  Mercury  will  be  spoken  of. 


90 


EXODUS. 


[Chap.  ii. 


EXODUS. 

CHAPTEK  THE  SECOND. 


THE  DOCTRINE  OF  CHARITY. 

6703.  INASMUCH  as  it  was  proposed,  before  the  chapters 
of  the  Book  of  Exodus,  to  deliver  the  doctrine  of  charity,  it 
may  be  expedient  first  to  say  what  is  meant  by  neighbour, 
since  it  is  he  towards  whom  charity  is  to  be  exercised  ; for 
unless  it  be  known  who  are  comprised  under  the  character  of 
neighbour,  charity  may  be  exercised  in  a like  manner  without 
distinction  towards  the  evil  as  well  as  towards  the  good ; 
whereby  charity  is  not  charity,  for  the  evil,  from  the  benefits 
which  they  receive,  do  evil  to  the  neighbour,  but  the  good  do 
good. 

6704.  It  is  a common  opinion  at  this  day,  that  every  man 
is  equally  a neighbour,  and  that  good  is  to  be  done  to  every 
one  who  is  in  need  of  help : but  it  concerns  Christian  prudence 
to  scrutinize  well  the  quality  of  a man’s  life,  and  to  exercise 
charity  accordingly.  The  man  of  the  internal  church  acts 
herein  with  discrimination,  thus  with  intelligence ; but  the 
man  of  the  external  church,  inasmuch  as  he  is  not  capable  of 
exercising  such  discernment,  does  good  indiscriminately. 

6705.  The  ancients  reduced  the  neighbour  into  classes,  and 
named  each  class  according  to  the  names  of  those  who  appear 
in  the  world  to  be  more  especially  in  want  of  assistance  ; they 
taught  also  how  charity  was  to  be  exercised  towards  those  who 
are  in  one  class,  and  towards  those  who  are  in  another ; and 
thus  they  reduced  the  doctrine  to  order,  and  reduced  the  life 
according  to  the  doctrine  ; hence  the  doctrine  of  their  church 
contained  the  laws  of  life ; and  hence  they  saw  what  was  the 
quality  of  every  man  of  the  church,  whom  they  called  brother, 
but  with  discrimination  in  the  internal  sense  according  to  the 
exercises  of  charity  grounded  in  the  genuine  doctrine  of  the 
church,  or  grounded  in  doctrine  changed  from  the  genuine ; 
for  every  one,  inasmuch  as  he  is  willing  to  appear  blameless, 
defends  his  own  life,  and  therefore  either  explains  or  changes 
the  laws  of  doctrine  in  his  own  favour. 

6706.  The  discriminations  of  neighbour,  with  which  the 
man  of  the  church  ought  to  be  well  acquainted,  that  he  may 
know  the  quality  of  charity,  are  according  to  the  good  apper- 
taining to  every  one  ; and  whereas  all  good  proceeds  from  the 
Lord,  the  Lord,  in  the  supreme  sense  and  in  the  super-eminent 


6703 — 6710.] 


EXODUS. 


91 


degree,  is  the  neighbour  in  whom  they  originate  ; hence  it 
follows,  that  so  much  of  the  Lord  as  any  one  has  appertaining 
to  himself,  so  much  he  is  a neighbour,  and  since  no  two  people 
receive  the  Lord  in  a like  manner,  that  is,  receive  the  good 
which  proceeds  from  him,  therefore  no  two  people  are  alike 
neighbour;  for  all  wdiosoever  are  in  the  heavens,  and  all 
whosoever  are  in  the  earths,  differ  in  good,  one  and  the  same 
good  being  never  given  altogether  alike  to  two,  it  being  neces- 
sary that  the  good  should  be  various,  in  order  that  each  may 
subsist  by  itself.  But  all  those  various  goods,  thus  all  the 
discriminations  of  neighbour,  which  are  according  to  the 
reception  of  the  Lord,  that  is,  according  to  the  reception  of 
the  good  proceeding  from  him,  cannot  possibly  be  known  to 
any  man,  nor  even  to  any  angel,  but  only  in  general,  thus  as 
to  genera  and  some  species  thereof.  Nor  does  the  Lord 
require  more  from  the  man  of  the  church,  than  to  live  accord- 
ing to  what  he  knows. 

6707.  From  these  considerations  now  it  is  clear,  that  the 
quality  of  Christian  good  determines  in  what  degree  every  one 
is  a neighbour ; for  the  Lord  is  present  in  good,  because  it  is 
of  him,  and  he  is  present  according  to  the  quality  of  good ; 
and  inasmuch  as  the  origin  of  neighbour  is  to  be  derived  from 
the  Lord,  therefore  the  discriminations  of  neighbour  are  accord- 
ing to  the  Lord’s  presence  in  good,  thus  according  to  the  quality 
of  good. 

6708.  That  neighbour  is  according  to  the  quality  of  good,  is 
evident  from  the  Lord’s  parable  concerning  the  man  who  fell 
amongst  thieves,  whom  being  half-dead,  the  priest  passed  by, 
and  also  the  Levite,  but  the  Samaritan,  when  he  had  bound  up 
his  wounds,  and  poured  in  oil  and  wine,  set  him  on  his  own 
beast,  and  brought  him  to  an  inn,  and  took  care  of  him  ; this 
latter,  inasmuch  as  he  exercised  the  good  of  charity,  is  called 
neighbour,  Luke  x.  29  to  37.  Hence  it  may  be  known  that 
they  are  the  neighbour  who  are  in  good ; whereas  they  who 
are  in  evil,  are  indeed  neighbour,  but  altogether  in  another  re- 
spect ; and  this  being  the  case,  good  is  to  be  done  to  them  in 
another  way.  But  on  this  subject,  by  the  divine  mercy  of  the 
Lord,  more  will  be  said  in  what  follows. 

6709.  Inasmuch  as  the  quality  of  good  is  what  determines 
how  every  one  is  a neighbour,  it  is  the  love  which  determines ; 
for  there  is  not  any  good  given  which  is  not  of  the  love  : hence 
all  good,  and  hence  the  quality  of  good  exists. 

6710.  That  it  is  love  which  causes  any  one  to  be  a neigh- 
bour, and  that  every  one  is  a neighbour  according  to  its  quality, 
is  very  manifest  from  those  who  are  in  self-love  : they  acknow- 
ledge for  neighbour  those  who  have  the  greatest  love  for  them, 
that  is,  so  far  as  they  are  devoted  to  them,  thus  in  them  ; these 


92 


EXODUS. 


[Chap.  ii. 

they  call  brethren  ; yea  further,  inasmuch  as  they  are  evil,  they 
say  that  these  are  their  neighbour  more  than  others ; the  rest 
they  account  for  neighbour  in  the  degree  that  they  are  loved 
by  them,  thus  according  to  the  quality  and  quantity  of  love. 
Such  derive  the  origin  of  neighbour  from  themselves,  by  reason 
that  love  determines  it. 

6711.  But  they  who  do  not  love  themselves  above  others, 
as  is  the  case  with  all  those  who  are  of  the  Lord’s  kingdom,  will 
derive  the  origin  of  neighbour  from  Him  whom  they  ought  to 
love  above  all  things,  thus  from  the  Lord ; and  will  account 
every  one  for  a neighbour  according  to  the  quality  of  love  to 
Him.  They  therefore  who  love  others  as  themselves,  and  espe- 
cially who,  like  the  angels,  love  others  more  than  themselves, 
all  derive  the  origin  of  neighbour  from  the  Lord,  for  in  good 
there  is  the  Lord  himself,  inasmuch  as  good  proceeds  from  him. 
Hence  also  it  may  be  manifest,  that  the  quality  of  love  deter- 
mines who  is  a neighbour.  That  the  Lord  is  in  good,  he  him- 
self teaches  in  Matthew,  for  he  saith  to  those  who  have  been 
in  good,  “That  they  gave  him  to  eat,  that  they  gave  him  to 
drink,  gathered  him,  clothed  him,  visited  him,  and  in  prison 
came  to  him ; and  afterwards,  that  so  far  as  they  did  it  to 
one  of  the  least  of  his  brethren,  they  did  it  to  him,”  xxv.  34 
to  40. 

6712.  From  these  considerations  it  is  now  manifest  whence 
the  origin  of  neighbour  is  to  be  derived  by  the  man  of  the 
church ; and  that  every  one  is  a neighbour  in  the  degree  in 
which  he  is  near  to  the  Lord;  and  inasmuch  as  the  Lord  is  in 
the  good  of  charity,  that  every  one  is  a neighbour  according  to 
the  quality  of  good,  thus  according  to  the  quality  of  charity. 


CHAPTER  II. 

1.  AND  there  went  a man  from  the  house  of  Levi,  and 
married  a daughter  of  Levi. 

2.  And  the  woman  conceived,  and  bare  a son,  and  saw  him 
that  he  was  good,  and  she  hid  him  three  months. 

3.  And  she  could  not  any  longer  hide  him,  and  she  took  to 
herself  a coffer  of  bulrush,  and  pitched  it  with  tar  and  pitch, 
and  put  the  child  therein,  and  set  it  in  the  flags  on  the  bank  of 
the  river. 

4.  And  his  sister  stood  afar  off  to  know  what  would  be  done 
to  him. 

5.  And  the  daughter  of  Pharaoh  came  down  to  wash  at  the 


6711,  6712.] 


EXODUS. 


93 


river;  and  her  young  girls*  went  to  the  side  of  the  river,  and 
she  saw  the  coffer  in  the  midst  of  the  flags,  and  sent  her  maid, 
and  took  it. 

6.  And  she  opened  it,  and  saw  the  child,  and  behold  the 
boy  wept,  and  she  had  compassion  upon  him,  and  said,  He  is 
of  the  children  of  the  Hebrews. 

7.  And  his  sister  said  to  the  daughter  of  Pharaoh,  Shall  I 
go  and  call  to  thee  a woman,  a nurse  of  the  Hebrews,  and  she 
may  suckle  the  child  for  thee? 

8.  And  the  daughter  of  Pharaoh  said  to  her,  Go ; and  the 
girl  went,  and  called  the  mother  of  the  child. 

9.  And  the  daughter  of  Pharaoh  said  to  her,  Take  to  thee 
this  child,  and  suckle  him  for  me,  and  I will  give  thy  hire ; and 
the  woman  took  the  child,  and  suckled  him. 

10.  And  the  child  grew,  and  she  brought  him  to  the  daugh- 
ter of  Pharaoh,  and  he  was  to  her  for  a son,  and  she  called  his 
name  Moses,  and  said,  Because  I have  brought  him  out  of  the 
waters. 

11.  And  it  came  to  pass  in  those  days  that  Moses  grew, 
and  went  forth  to  his  brethren,  and  saw  their  burdens,  and  he 
saw  an  Egyptian  man  smiting  a Hebrew  man  of  his  brethren. 

12.  And  he  looked  hither  and  thither,  and  saw  that  there 
was  no  man,  and  he  smote  the  Egyptian,  and  hid  him  in  the 
sand. 

13.  And  he  went  out  another  day,  and  lo,  two  Hebrew  men 
disputing  together,  and  he  said  to  him  that  was  in  the  wrong, 
Wherefore  smitest  thou  thy  companion  ? 

14.  And  he  said,  Who  set  thee  for  a man  prince  and  judge 
over  us  ; dost  thou  say  to  kill  me,  as  thou  killedst  the  Egyptian? 
and  Moses  was  afraid,  and  said,  Certainly  the  word  is  known. 

15.  And  Pharaoh  heard  this  word,  and  sought  to  kill  Moses  ; 
and  Moses  fled  from  before  Pharaoh,  and  dwelt  in  the  land  of 
Midian,  and  dwelt  near  a well. 

16.  And  the  priest  of  Midian  had  seven  daughters,  and  they 
came,  and  drew,  and  filled  little  troughs,  to  give  the  flock  of 
their  father  to  drink. 

17.  And  the  shepherds  came,  and  drove  them  away,  and 
Moses  arose,  and  helped  them  ; and  he  gave  their  flock  to  drink. 

18.  And  they  came  to  Reuel  their  father ; and  he  said, 
Wherefore  have  ye  hastened  to  come  to-day  ? 

19.  And  they  said,  A man,  an  Egyptian,  delivered  us  from 


* In  our  English  version  of  the  Bible,  what  is  here  rendered  young  girls  is  ren- 
dered maidens , and  no  distinction  is  made  between  those  who  went  to  the  side  of 
the  river , and  her  who  took  the  child  out.of  the  liver;  whereas  in  the  original 
they  are  called  by  different  names,  the  name  of  the  first  being  rnpJ,  and  the 
name  of  the  latter  HDK.  This  distinction  is  here  preserved  by  rendering  the  for- 
mer young  girls,  and  the  latter  maid. 


EXODUS. 


94 


[Chap.  ii. 


the  hand  of  the  shepherds,  and  also  drawing,  hath  drawn  for  ns, 
and  hath  given  the  flock  to  drink. 

20.  And  he  said  to  his  daughters,  And  where  is  he,  why  is 
*t  that  ye  have  left  the  man  ? call  him,  and  let  him  eat  bread. 

21.  And  Moses  was  willing  to  dwell  with  the  man,  and  he 
^ave  Zipporah  his  daughter  to  Moses. 

22.  And  she  brought  forth  a son,  and  he  called  his  name 
Gershom,  because  he  said,  I am  a sojourner  in  a strange  land. 

23.  And  it  came  to  pass  in  these  many  days,  that  the  king  of 
Egypt  died  ; and  the  sons  of  Israel  sighed  from  the  bondage, 
and  cried,  and  their  cry  went  up  to  God  from  the  bondage. 

24..  And  God  heard  their  groaning,  and  God  remembered 
his  covenant  with  Abraham,  with  Isaac,  and  with  Jacob. 

25.  And  God  saw  the  sons  of  Israel,  and  God  knew. 


THE  CONTENTS. 

6713.  THE  subject  treated  of  in  this  chapter  is  concerning 
truth  divine ; concerning  its  commencements  and  successive 
states  with  the  man  of  the  church. 

6714.  In  the  supreme  sense  the  Lord  is  treated  of,  how  he, 
as  to  the  human  principle,  was  made  the  divine  law  : Moses 
represents  the  Lord  as  to  the  divine  law,  which  is  the  Word ; 
and  in  the  respective  sense  represents  truth  divine  with  the  man 
of  the  church. 


THE  INTERNAL  SENSE. 

6715.  VERSES  1,  2,  3,  4.  And  there  went  a man  from  the 
house  of  Levi , and  married  a daughter  of  Levi.  And  the 
wom  an  conceived , and  hare  a son , and  she  saw  him  that  he  was 
good,  and  she  Md  him  three  months.  And  she  could  not  any 
longer  hide  him , and  she  took  to  herself  a coffer  of  bulrush,  and 
pitched  it  with  tar  and  pitch,  and  put  the  child  therein,  and-  set 
it  in  the  flags  on  the  hank  of  the  river.  And  his  sister  stood 
afar  of,  to  know  what  would  he  done  to  him.  There  went  a 
man  from  the  house  of  Levi,  signifies  the  origin  of  truth  from 
good.  And  married  a daughter  of  Levi,  signifies  conjunction 
with  good.  And  the  woman  conceived,  signifies  the  first  of 
birth.  And  brought  forth  a son,  signifies  the  divine  law  in  its 
origin.  And  saw  him  that  he  was  good,  signifies  apperception 
that  it  was  through  heaven.  And  hid  him  three  months,  signi- 


6713,  6716.] 


GENESIS. 


95 


fies  the  fulness  of  time  which  he  did  not  appear.  And  she 
could  not  any  longer  hide  him,  signifies  the  time  when  he  ought 
to  appear.  And  she  took  to  herself  a coffer  of  bulrush,  signi- 
fies the  vile  principle  which  was  round  about,  but  still  derived 
from  truth.  And  she  pitched  it  with  tar  and  pitch,  signifies 
good  mixed  with  evils  and  falses.  And  set  the  child  therein, 
signifies  that  in  the  inmost  therein  was  the  divine  law  in  its 
origin.  And  she  set  it  in  the  flags  on  the  bank  of  the  river, 
signifies  that  at  first  it  was  amongst  false  scientifics.  And  his 
sister  stood  afar  off  to  know  what  would  be  done  to  him,  signi- 
fies the  truth  of  the  church  far  from  thence,  and  observation. 

6716.  “ There  went  a man  from  the  house  of  Levi.” — That 
hereby  is  signified  the  origin  of  truth  from  good,  appears  from 
the  signification  of  man  (vir),  as  denoting  truth,  see  n.  3134; 
and  from  the  signification  of  being  of  the  house,  as  denoting 
origin  ; and  from  the  representation  of  Levi,  as  denoting  good, 
for  Levi,  in  the  supreme  sense,  represents  the  divine  love,  see  n. 
3875,  and  in  the  internal  sense  spiritual  love,  n.  3875,  4497, 
4502,  4503  ; and  inasmuch  as  he  represents  love,  he  represents 
good,  for  all  good  is  of  love.  As  to  what  concerns  the  origin 
of  truth  from  good,  which  is  here  signified  by  a man  from  the 
house  of  Levi,  it  is  to  be  noted  that  in  what  follows  in  the 
supreme  sense,  the  Lord  is  treated  of,  how  he,  as  to  his  human 
principle,  was  made  the  divine  law,  that  is,  truth  itself.  It  is  a 
known  thing  that  the  Lord  was  born  as  another  man,  and  that 
when  an  infant,  he  learnt  to  speak  as  another  infant,  and  that 
he  next  grew  in  science,  also  in  intelligence  and  wisdom  ; hence 
it  is  evident,  that  his  human  principle  was  not  divine  from  na- 
tivity, but  that  he  made  it  divine  by  his  own* proper  ability. 
That  it  was  done  by  his  own  proper  ability  was  because  he  was 
conceived  by  Jehovah,  and  hence  the  inmost  principle  of  his 
life  was  Jehovah  himself;  for  the  inmost  principle  of  the  life 
of  every  man,  which  principle  is  called  soul,  is  from  the  father, 
but  what  that  inmost  puts  on,  which  is  called  body,  is  from  the 
mother.  That  the  inmost  principle  of  life,  which  is  from  the 
father,  is  continually  flowing-in  and  operating  upon  the  exter- 
nal, which  is  from  the  mother,  and  endeavouring  to  make  this 
like  to  itself,  even  in  the  womb,  may  be  manifest  from  sons,  in 
that  they  are  born  to  the  natural  inclinations  of  the  father,  and 
in  some  cases  grandsons  and  great-grandsons  to  the  natural  in- 
clinations of  the  grandfather  and  great-grandfather  ; the  ground 
and  reason  of  this  is,  because  the  soul,  which  is  from  the  father, 
continually  wills  to  make  the  external,  which  is  from  the  mother, 
like  to  itself,  and  an  image  of  itself.  Since  this  is  the  case  with 
man,  it  may  be  manifest  that  it  was  especially  the  case  with 
the  Lord : his  inmost  principle  was  the  divine  principle  itself, 
because  Jehovah  himself,  for  he  was  his  only- begotten  Son  ; 
and  inasmuch  as  the  inmost  principle  was  the  divine  itself 


96 


EXODUS. 


[Chap.  ii. 

could  not  this,  more  than  in  the  case  of  any  man,  make  the 
external,  which  was  from  the  mother,  an  image  of  itself,  that 
is,  like  to  itself,  thus  make  the  human  principle,  which  was  ex- 
ternal, and  from  the  mother,  divine  ? and  this  by  his  own 
]) roper  ability,  because  the  divine  principle,  which  was  inmost, 
from  which  he  operated  into  the  human,  was  his,  as  the  soul 
of  man,  which  is  the  inmost  principle,  is  his.  And  whereas  the 
Lord  advanced  according  to  divine  order,  he  made  his  hu- 
man principle,  when  he  was  in  the  world,  to  be  divine  truth; 
but  afterwards,  when  he  was  fully  glorified,  he  made  it  to  be 
divine  good,  thus  one  with  Jehovah.  How  this  was  effected, 
is  described  in  this  chapter  in  the  supreme  sense  ; but  whereas 
those  things  which  are  in  the  supreme  sense,  all  which  treat  of 
the  Lord,  exceed  the  human  understanding,  it  is  allowed  in 
what  follows  to  explain  the  contents  of  this  chapter,  in  the  in- 
ternal sense  ; these  treat  of  the  commencements  and  successive 
states  of  truth  divine  with  the  man  of  the  church,  that  is,  with 
the  man  who  is  regenerated,  see  n.  6713,  6714;  the  reason  why 
these  things  are  contained  in  the  internal  sense  is,  because  the 
regeneration  of  man  is  an  image  of  the  glorification  of  the 
Lord’s  human  principle,  see  n.  3138,  3212,  3296,  3490,  4402, 
5688,  3145,  3146. 

6717.  “ And  married  a daughter  of  Levi.” — That  hereby  is 
signified  conjunction  with  good,  appears  from  the  signification 
of  marrying  a daughter,  as  denoting  conjunction  ; and  from  the 
representation  of  Levi,  as  denoting  good,  see  just  above,  n. 
6716.  It  may  be  expedient  to  say  in  what  manner  it  is  to  be 
understood  that  truth,  whose  origin  is  from  good,  is  conjoined 
with  good.  The  truth,  which  from  the  Lord  is  insinuated  into 
the  man  who  is  regenerating,  derives  its  origin  from  good  ; the 
good  at  first  does  not  manifest' itself  because  it  is  in  the  internal 
man,  but  the  truth  manifests  itself  became  it  is  in  the  external ; 
and  whereas  the  internal  principle  acts  into  the  external,  and 
not  vice  versa,  n.  6322,  it  is  good  which  acts  into  truth,  and 
makes  this  its  own,  for  nothing  but  good  acknowledges  and 
receives  truth  ; this  appears  from  the  affection  of  truth  apper- 
taining to  the  man  who  is  regenerating  : the  affection  itself  is 
from  good,  it  being  impossible  for  affection,  which  is  of  love, 
to  come  from  any  other  source  ; but  this  truth  which  is  received 
at  this  first  season,  that  is,  before  regeneration,  is  not  the  genuine 
truth  of  good,  but  it  is  the  truth  of  doctrine ; for  man  at  this 
time  does  not  consider  whether  it  be  truth,  but  acknowledges 
it  because  it  is  of  the  doctrine  of  the  church  ; and  so  long 
as  he  does  not  consider  whether  it  be  truth,  and  acknowledge 
it  from  that  ground,  it  is  not  his  own,  wherefore  neither  is  it 
appropriated  to  him : this  is  the  first  state  with  the  man  who 
is  regenerating.  But  when  he  is  regenerated,  then  the  good 
manifests  itself,  especially  by  this,  that  he  loves  to  live  accord- 


6717 — 6720.] 


EXODUS. 


97 


jng  to  the  truth  which  from  himself  he  acknowledges  to  be 
truth  ; in  this  case,  inasmuch  as  he  wills  the  truth  which  he  ac- 
knowledges, and  acts  according  to  it,  it  is  appropriated  to  him, 
because  it  is  not,  as  heretofore,  merely  in  the  understanding, 
but  also  in  the  will,  and  what  is  in  the  will,  this  is  appropri- 
ated ; and  whereas  in  this  case  the  understanding  makes  one 
with  the  will,  for  the  understanding  acknowledges  and  the  will 
does,  there  is  a conjunction  of  each,  namely,  of  good  and  truth  : 
when  this  conjunction  is  effected,  then,  as  from  a marriage,  are 
continually  born  offsprings,  which  are  truths  and  goods,  with 
their  blessednesses  and  delights.  These  two  states  are  what  are 
meant  by  the  origin  of  truth  from  good,  and  by  their  conjunc- 
tion. But  the  truth  which  is  conjoined  with  good,  which  is 
here  signified  by  a man  going  from  the  house  of  Levi  and  marry- 
ing a daughter  of  Levi,  is  not  such  truth  as  is  received  by  man 
in  the  first  state,  for  this  is  the  truth  of  the  doctrine  of  that 
church  in  which  he  is  born,  but  it  is  the  very  truth  itself;  for 
the  subject  treated  of,  in  the  supreme  sense,  is  concerning  the 
Lord,  how  he  was  made  the  divine  law  as  to  the  human  princi- 
ple, and  the  truth  of  this  law  is  what  is  meant;  the  reason 
why  its  origin  is  good  is,  because  the  divine  principle,  which 
was  the  Lord’s  inmost  principle  and  the  esse  of  his  life,  produced 
it  in  his  human  principle.  Thus  conjunction  of  that  truth  was 
effected  with  good,  for  the  divine  principle  is  nothing  but  good. 

6718.  “ And  the  woman  conceived.” — That  hereby  is  signi- 
fied the  first  of  birth,  namely,  of  the  divine  law  in  the  Lord’s 
human  principle,  appears  from  the  signification  of  conceiving, 
as  denoting  the  first  of  birth ; by  woman  is  here  signified  the 
same  thing  as  just  above  by  the  daughter  of  Levi,  whom  the 
man  of  the  house  of  Levi  married,  namely,  truth  conjoined 
with  good. 

6719.  “ And  brought  forth  a son.” — That  hereby  is  signified 
the  divine  law  in  its  origin,  appears  from  the  signification  of 
bringing  forth,  as  denoting  existence,  see  n.  2621,  2629,  thus 
origin  ; and  from  the  signification  of  a son,  as  denoting  truth, 
see  n.  489,  491,  533,  1147,  2623,  3373,  in  the  present  case  the 
divine  law,  because  by  a son  is  meant  Moses,  and  that  Moses- 
represented  the  Lord  as  to  the  divine  law,  or  the  Word,  will  be 
shown  in  what  follows. 

6720.  “ And  saw  him  that  he  was  good.” — -That  hereby  is 
signified  apperception  that  it  was  through  heaven,  appears  from 
the  signification  of  seeing,  as  denoting  apperception,  see  n.  2150,. 
3764,  4567,  4723,  5400  ; and  from  the  signification  of  good,  as 
here  denoting  through  heaven,  because  it  is  predicated  of  the 
divine  law  in  the  Lord.  But  that  good  here  signifies  through 
heaven,  is  an  arcanum  which  cannot  be  known,  unless  it  be 
detected;  the  Lord,  when  he  made  his  human  principle  divine, 
did  this  from  the  divine  principle  by  transfiux.  through  heaven  ; 

vol.  vu.  * 


98 


EXODUS. 


[Chap.  ii. 

not  that  heaven  contributed  any  thing  of  itself,  but  that  the 
divine  principle  itself  might  be  enabled  to  flow-in  into  the  hu- 
man, it  flowed-in  through  heaven  ; this  transflux  was  the  divine 
human  before  the  coming  of  the  Lord,  and  was  Jehovah  him- 
self in  the  heavens,  or  was  the  Lord  ; the  divine  principle  which 
was  transfluent  through  heaven,  was  divine  truth,  or  the  divine 
law  which  Moses  represented;  and  the  divine  principle  which 
is  transfluent  through  heaven  is  good  : hence  it  is  evident  how 
it  is,  that  by  seeing  him,  viz.,  the  son,  that  he  was  good,  is  sig- 
nified apperception  that  it  was  through  heaven. 

6721.  “ And  hid  him  three  months.” — That  hereby  is  signi- 
fied the  fulness  of  time  in  which  he  did  not  appear,  is  mani- 
fest from  the  signification  of  being  hid,  as  denoting  not  to  ap- 
pear; and  from  the  signification  of  three  months,  as  denoting 
the  fulness  of  time  and  the  fulness  of  state  ; that  three  denote 
what  is  full,  or  an  entire  period  from  beginning  to  end,  see  n. 
2788, 4495  ; and  that  month,  like  day  and  year,  thus  time,  denotes 
state,  see  n.  2788  ; hence  for  three  months  denotes  a new  state. 

6722.  “ And  she  could  not  any  longer  hide  him.” — That 
hereby  is  signified  the  time  when  he  ought  to  appear,  is  mani- 
fest from  the  signification  of  being  hid,  as  denoting  not  to 
appear,  see  just  above,  n.  6721,  hence  no  longer  to  be  hid 
denotes  to  appear ; the  reason  why  it  denotes  the  time  when 
he  ought  to  appear,  is,  because  by  the  three  months  in  which 
he  was  hid,  was  signified  the  fulness  of  time  from  beginning 
to  end,  see  just  above,  n.  6721. 

6723.  “ And  she  took  a coffer  of  bulrush.” — That  hereby  is 
signified  the  vile  principle  which  was  round  about,  but  still 
derived  from  truth,  appears  from  the  signification  of  coffer,  or 
little  ark,  as  denoting  that  which  encompasses  about,  or  that  in 
which  any  thing  is  inclosed,  of  which  we  shall  speak  presently  ; 
and  from  the  signification  of  bulrush,  as  denoting  what  is  vile, 
but  still  derived  from  truth : that  bulrush  denotes  what  is  vile, 
is  evident ; that  it  denotes  what  is  derived  from  truth,  is  be- 
cause bulrush  has  this  signification,  as  is  plain  from  Isaiah, 
“ Woe  to  the  land  shadowing  with  wings,  which  is  beyond  the 
rivers  of  Cush,  which  sends  ambassadors  into  the  sea,  and  in 
vessels  of  bulrush  upon  the  faces  of  the  waters,”  xviii.  1 ; where 
the  land  shadowing  with  wings  denotes  the  church,  which 
darkens  itself  by  reasonings  grounded  in  scientifics ; beyond 
the  rivers  of  Cush,  denotes  to  the  knowledges  whereby  they 
confirm  false  principles,  see  n.  1164  ; to  send  ambassadors  into 
the  sea,  denotes  to  consult  scientifics,  n.  28  ; in  vessels  of  the 
bulrush  upon  the  faces  of  the  waters,  denotes  the  most  vile 
receptacles  of  truth.  In  the  opposite  sense,  in  the  same  pro- 
phet, “ The  dry  place  shall  be  for  a pool,  and  the  thirsty  place 
for  springs  of  waters,  grass  shall  be  instead  of  the  reed  and  bul - 
rushf  xxxv.  7 ; where  grass  instead  of  the  reed  and  bulrush, 


6721— 6724.] 


EXODUS. 


99 


denotes  that  there  should  be  scientific  truth  instead  of  such 
things  in  which  there  is  not  any  truth  given  ; that  grass  denotes 
scientific  truth  is  evident  from  the  passages  in  the  Word  where 
it  is  named.  Inasmuch  as  it  was  provided  that  Moses  should 
represent  the  Lord  as  to  the  divine  law,  or  the  Word,  specifi- 
cally as  to  the  historical  Word,  therefore  it  came  to  pass  that, 
when  an  infant,  he  should  be  placed  in  a coffer,  or  little  ark, 
but  in  what  is  vile,  because  in  the  first  birth,  and  because  it 
was  only  a representative  that  he  was  there  ; but  afterwards, 
that  the  divine  law  itself,  after  that  it  had  shone  forth  from 
Mount  Sinai,  should  be  placed  in  an  ark,  which  was  called  the 
ark  of  the  testimony  : that  the  divine  law  wras  placed  within 
in  the  ark,  see  Exodus  xl.  20  ; 1 Kings  viii.  9 ; and  also  that  the 
books  of  Moses  were  there  placed,  Deut.  xxxi.  24,  25,  26  ; 
hence  the  ark  was  most  holy,  because  it  represented  the  Lord’s 
divine  human  principle  as  to  the  divine  law  ; for  from  the 
Lord’s  divine  human  principle  proceeds  the  divine  law,  or 
divine  truth,  which  is  the  same  with  the  Word  in  John,  “In 
the  beginning  was  the  Word,  and  the  Word  was  with  God,  and 
God  was  the  Word  ; and  the  Word  was  made  flesh,  and  dwelt 
amongst  us,  and  we  saw  his  glory,  the  glory  as  of  the  only- 
begotten  of  the  Father,”  i.  1,  14;  and  whereas  the  ark  repre- 
sented that  most  holy  principle,  the  propitiatory  with  cherubs 
was  set  over  the  ark ; and  near  the  vail  thereof  the  candlestick 
with  lights,  and  the  golden  table  with  loaves,  both  which  signi- 
fied the  divine  love.  This  now  is  the  reason  why  Moses,  when 
an  infant,  inasmuch  as  he  represented  the  divine  law,  was  placed 
in  a little  ark. 

6724.  “ And  pitched  it  with  tar  and  pitch.” — That  hereby 
is  signified  good  mixed  with  evils  and  falses,  appears  from  the 
signification  of  tar,  as  denoting  good  mixed  with  evils  and 
from  the  signification  of  pitch,  as  denoting  good  mixed  with 
falses  ; that  tar  and  pitch  have  these  significations  is  grounded 
in  this  circumstance,  because  they  are  in  themselves  fiery,  and 
by  what  is  fiery  in  the  Word  is  signified  good  and,  iu  the  oppo- 
site sense,  evil  ; but  whereas  they  are  sulphureous,  and  also 
black,  they  signify  evil  and  the  false;  as  in  Isaiah,  “The  day 
of  the  vengeance  of  Jehovah,  the  torrents  thereof  shall  be  turned 
into  pitch , and  the  dust  thereof  into  sulphur , and  the  land 
thereof  shall  become  burning  pitch  f xxxiv.  8,  9,  where  pitch 
and  sulphur  denote  falses  and  evils  : hence  now  it  is  that  by 
pitching  it  with  tar  and  pitch,  is  signified  good  mixed  with 
evils  and  falses.  As  to  what  concerns  the  thing  itself,  viz.,  that 
encompassing  the  divine  truth  there  was  good  mixed  with  evils 
and  falses,  it  is  impossible  for  any  to  understand  how  the  case 
is,  unless  he  knows  how  it  is  with  the  reformation  of  man  : 
whilst  man  is  reforming,  he  is  kept  by  the  Lord  as  to  his  inter- 
nal in  good  and  truth,  but  as  to  his  external  he  is  let  into  his 


too 


EXODUS. 


[Chap.  ii. 

own  evils  and  falses,  consequently  amongst  infernal  spirits  who 
are  in  those  evils  and  falses : these  fly  round  about  him,  and 
endeavour  by  every  method  to  destroy  him  ; but  the  good  and 
truth,  which  flow-in  through  the  internal,  render  him  so  safe 
that  the  infernal  spirits  cannot  do  him  the  least  harm  ; for  that 
which  acts  interiorly,  prevails  immensely  over  that  which  acts 
exteriorly,  inasmuch  as  what  is  interior,  in  consequence  of 
being  purer,  acts  upon  singular  and  the  very  individual  things 
of  what  is  exterior,  and  thereby  regulates  the  external  at  its 
discretion;  but  in  this  case  good  and  truth  must  be  in  the 
external,  wherein  the  influx  from  the  internal  may  be  fixed, 
thus  good  may  be  amongst  evils  and  falses,  and  yet  be  in 
safety  : into  this  state  every  one  is  let  who  is  reformed,  thus  the 
evils  and  falses,  hi  which  he  is*  are  removed,  and  goods  and 
truths  are  implanted  in  their  place.  Unless  this  arcanum  be 
known,  it  cannot  in  any  wise  be  known  why  around  the  divine 
truth  appertaining  to  man  there  are  goods  mixed  with  evils  and 
falses,  which  are  signified  by  the  tar  and  pitch  wherewith  the 
little  ark  was  pitched,  in  which  the  infant  was  laid.  It  is  further 
to  be  noted,  that  good  may  be  mixed  with  evils  and  falses,  but 
wtill  they  are  not  on  that  account  conjoined,  for  each  shuns  the 
other,  and  by  the  law  of  order  each  separates  itself  from  the 
other ; for  good  is  of  heaven,  and  evil  and  the  false  are  of  hell, 
therefore  as  heaven  and  hell  are  separate,  so  also  all  and  singu- 
lar the  things  which  are  thence  derived  separate  themselves. 

6725.  “ And  set  the  child  therein.” — That  hereby  is  signi- 
fied that  in  the  inmost  therein  was  the  law  divine  in  its  origin, 
appears  from  the  signification  of  setting  therein,  as  denoting  to 
be  in  the  inmost  therein,  because  in  the  little  ark  ; and  from  the 
representation  of  Moses,  as  denoting  the  law  divine,  treated  of 
in  what  follows,  in  the  present  case  the  law  divine  in  its  origin, 
because  he  was  an  infant. 

6726.  “ And  set  it  in  the  flags  on  the  bank  of  the  river.” — 
That  hereby  is  signified  that  at  first  it  was  amongst  false  sci- 
entifics,  appears  from  the  signification  of  flags,  as  denoting 
scientifics,  of  which  we  shall  speak  presently ; and  from  the  sig- 
nification of  the  river  of  Egypt,  as  denoting  the  false,  see  n. 
6693.  How  the  case  herein  is,  that  they  who  are  initiated  into 
truth  divine,  are  at  first  set  amongst  falses,  may  be  seen  just 
above,  n.  6724.  That  flags  denote  the  scientific  principle,  is, 
because  every  herb  in  the  Word  signifies  some  species  of  scien- 
tific ; the  flags  which  are  at  the  bank  of  a river,  vile  scientifics, 
as  also  in  Isaiah,  “The  rivers  shall  recede,  and  the  streams  of 
Egypt  shall  be  dried  up,  the  reed  and  the  flags  shall  wither ,” 
xix.  6 ; where  rivers  denote  those  things  which  are  of  intelli- 
gence, see  n.  2702,  3051 ; the  streams  of  Egypt  being  dried  up, 
denote  those  things  which  are  of  science  ; the  reed  and  the  flags 
denote  the  lowest  scientifics,  which  are  sensuah  Flags  denote 


3725 — 6728.] 


EXODUS. 


101 


false  scientifics  in  Jonah,  “ The  waters  encompassed  me  even  to 
the  soul,  the  deep  girded  me  about,  the  flags  were  bound  to  my 
head”  ii.  5 ; in  this  prophetic  saying  is  described  a state  of 
temptations  : the  waters  which  encompassed  even  to  the  soul  are 
falses  ; that  inundations  of  waters  denote  temptations  and  deso- 
lations, see  n.  795,  709,  790,  5725  ; the  deep  which  girded  about 
is  the  evil  of  the  false  ; the  flags  bound  to  the  head  denote  that 
false  scientifics  beset  truth  and  good ; this  is  the  case  in  a state 
of  desolations. 

6727.  “And  his  sister  stood  afar  off  to  know  what  would  be 
done  to  him.” — That  hereby  is  signified  the  truth  of  the  church 
afar  off*  thence,  and  observation,  appears  from  the  signification 
of  sister,  as  denoting  rational  truth,  see  n.  1495,  2508,  2524, 
2556,  3160,  3386,  thus  the  truth  of  the  church,  for  this  truth 
is  rational  truth ; and  from  the  signification  of  the  expression 
“ to  know  what  would  be  done  to  him,”  as  denoting  observation. 

6728.  Verses  5,  6,  7,  8,  9.  And  the  daughter  of  Pharaoh 
came  down  to  wash  at  the  river , and  her  young  girls  were  gomg 
to  the  side  of  the  river , and  she  saw  the  coffer  in  the  ■ midst  of 
the  flags , and  she  sent  her  maid , and  took  it.  And  she  opened 
it , and  saw  the  child , and  lo , the  boy  wept  / and  she  had  com- 
passion upon  him , and  said , He  is  of  the  children  of  the  He- 
brews. And  his  sister  said  to  the  daughter  of  Pharaoh , Shall 
I go  and  call  to  thee  a woman , a nurse  of  the  Hebrews , and  she 
shall  suckle  the  child  for  thee  f And  the  daughter  of  Pharaoh 
said  to  her , Go  ; and  the  girl  went , and  called  the  mother  of 
the  child.  And  the  daughter  of  Pharaoh  said  to  her , Take  this 
child  to  thee , and  suckle  him  for  me,  and  I will  give  thy  hire ; 
and  the  woman  took  the  child  and  suckled  him.  And  the 
daughter  of  Pharaoh  came  down,  signifies  a religious  princi- 
ple* ( religiosum ) there.  To  wash  at  the  river,  signifies  wor- 
ship from  a false  principle.  And  her  young  girls  were  going 
to  the  side  of  the  river,  signifies  the  ministries  of  that  religious 
principle  which  is  grounded  in  the  false.  And  she  saw  the 
coffer  in  the  midst  of  the  flags,  signifies  apperception  of  truth 
which  is  vile,  amongst  false  scientifics.  And  she  sent  her 
maid,  signifies  a thing  of  service.  And  took  it,  signifies  curios- 
ity. And  she  opened  and  saw  the  child,  signifies  investigation 
respecting  quality,  and  apperception  that  it  was  truth  from 
the  Divine  Being  or  Principle.  Andlo,  the  boy  wept,  signifies 
sadness.  And  she  had  compassion  upon  him,  signifies  admoni- 
tion from  the  Divine  Being  or  Principle.  And  she  said,  He  is 
of  the  children  of  the  Hebrews,  signifies  that  it  was  of  the 
church  itself.  And  his  sister  said  to  the  daughter  of  Pharaoh, 

* It  may  be  proper  to  observe  that  the  Latin  religiosurn , here  rendered  reli- 
gious principle,  is  generally  understood  in  a bad  sense,  as  denoting  somewhat 
superstitious , rather  than  what  can  be  properly  called  a religious  principle , and 
in  this  sense  it  appears  to  be  here  applied  by  our  author. 


102 


EXODUS. 


[Chap.  ii. 


signifies  the  truth  of  the  church  near  to  the  religious  principle 
there.  Shall  I go  and  call  to  thee  a woman,  a nurse  of  the 
Hebrews  ? signifies  perception  that  good  was  to  be  insinuated 
therein  by  the  church  itself.  And  the  daughter  of  Pharaoh 
Said  to  her,  Go,  signifies  consent  from  the  religious  principle 
there.  And  the  girl  went  and  called  the  mother  of  the  child, 
signifies  the  truth  of  the  good  of  the  church,  that  it  adjoined 
those  things  which  are  of  the  church.  And  the  daughter  of 
Pharaoh  said  to  her,  signifies  consent  from  the  religious  prin- 
ciple there.  Take  this  child  to  thee,  signifies  that  she  should 
adjoin  it  to  herself.  And  suckle  him  for  me,  signifies  that  she 
should  insinuate  therein  good  suitable  to  the  religious  princi- 
ple. And  I will  give  thy  hire,  signifies  recompense.  And  the 
woman  took  the  child  and  suckled  him,  signifies  that  good  was 
insinuated  therein  by  the  church. 

6729.  “And  the  daughter  of  Pharaoh  came  down.” — That 
hereby  is  signified  a religious  principle  there,  appears  from  the 
signification  of  daughter,  as  denoting  the  affection  of  truth  and 
good,  and  thence  the  church,  see  n.  2362,  3963 ; and,  in  the 
opposite  sense,  denoting  the  affection  of  the  false  and  of  evil, 
and  hence  a religious  principle  which  is  derived  from  those 
principles,  n.  3024  ; in  the  present  case  a religious  principle 
derived  from  false  scientifics,  because  the  daughter  of  Pharaoh, 
for  by  Pharaoh  is  here  represented  the  false  scientific,  see  n. 
6651,  6679,  6683,  6692.  That  by  daughters  in  the  Word  are 
signified  churches,  may  be  manifest  from  those  very  many  pas- 
sages where  the  church  is  called  the  daughter  of  Zion,  and  the 
daughter  of  Jerusalem  j and  likewise  that  by  daughters  are 
signified  the  religious  principles  of  several  nations,  which  prin- 
ciples are  false,  is  evident  also  from  those  passages  where  they 
are  called  daughters,  as  the  daughter  of  Tyre,  Psalm  xlv.  12; 
the  daughter  of  Edom,  Lam.  iv.  22;  the  daughter  of  the  Chal- 
deans and  of  Babel,  Isaiah  xlvii.  1,  6 ; Jeremiah  1.  41,  42  ; li. 
33  ; Zech.  ii.  6 ; Psalm  cxxxvi.  8 ; the  daughter  of  the  Philis- 
tines, Ezekiel  xvi.  27,  57 ; the  daughter  of  Tarshish,  Isaiah 
xxiii.  10 ; the  daughter  of  Egypt,  in  Jeremiah,  “ Go  up  to  Gilead, 
and  take  balsam,  0 virgin  daughter  of  Egypt : make  to  thy- 
self vessels  of  migration,  O inhabitant  daughter  of  Egypt:  the 
daughter  of  Egypt  is  ashamed,  given  into  the  hand  of  the  peo- 
ple of  the  north,”  xlvi.  11,  19,  24;  -where  the  daughter  of  Egypt 
denotes  the  affection  of  reasoning  concerning  the  truths  of  faith, 
whether  a thing  be  so,  grounded  in  scientifics,  when  a negative 
principle  prevails,  thus  it  denotes  the  religious  principle  which 
thence  arises,  which  is  such,  that  nothing  is  believed  but  what 
is  false. 

6730.  “To  wash  at  the  river.” — That  hereby  is  signified 
worship  grounded  in  the  false,  appears  from  the  signification 
of  washing,  as  denoting  purification  from  filth  spiritually  under- 


6729 — 6737#] 


EXODUS. 


103 


stood,  see  n.  3147  ; hence  it  denotes  worship,  because  worship 
is  for  the  sake  of  purification  ; and  from  the  signification  of 
river,  in  this  case  the  river  of  Egypt,  as  denoting  the  false,  see 
n.  6693. 

6731.  “ And  her  young  girls  were  going  to  the  side  of  the 
river.” — That  hereby  are  signified  the  ministries  of  that  religious 
principle  which  is  grounded  in  the  false,  appears  from  the  sig- 
nification of  girls,  as  denoting  ministries,  for  when  the  daughter 
of  Pharaoh  signifies  a religious  principle,  her  girls  signify  the 
ministries  thereof;  and  from  the  signification  of  the  river,  as 
denoting  the  false,  as  just  above,  n.  6730;  thus  the  ministries 
of  the  religious  principle  which  is  grounded  in  the  false,  are 
what  are  signified  by  the  girls  going  to  the  side  of  the  river. 

6732.  “ And  she  saw  the  coffer  in  the  midst  of  the  flags.” — 
That  hereby  is  signified  the  apperception  of  truth  which  is  vile 
amongst  false  scientifics,  appears  from  the  signification  of  see- 
ing, as  denoting  apperception,  see  n.  2150,  3764,  4567,  4723, 
5400  ; and  from  the  signification  of  a coffer  of  bulrush,  as  de- 
noting what  is  vile  but  still  derived  from  truth,  see  n.  6723, 
thus  truth  which  is  vile  ; and  from  the  signification  of  flags,  as 
denoting  the  false  scientific,  see  n.  6726 ; thus  in  the  midst  of 
the  flags  denotes  amongst  that  scientific  : how  the  case  herein  is, 
has  been  explained  above. 

6733.  “And  sent  her  maid.” — That  hereby  is  signified  a 
thing  of  service,  appears  without  explication. 

6734.  “ And  took  it.” — That  hereby  is  signified  curiosity, 
may  be  manifest  from  the  signification  of  taking  it,  viz.,  the 
coffer,  when  it  was  apperceived  that  there  was  any  truth,  which 
is  vile,  amongst  scientifics,  n.  6732,  as  denoting  curiosity,  viz., 
of  knowing  what  was  the  quality  of  that  truth. 

6735.  “And  she  opened  and  saw  the  child.” — That  hereby 
is  signified  investigation  what  was  the  quality,  and  apperception 
that  it  was  truth  from  the  Divine  Being  or  Principle,  appears 
from  the  signification  of  opening,  as  denoting  to  investigate 
what  was  the  quality,  for  he  who  opens  in  order  to  see  what  a 
thing  is,  and  what  is  its  quality,  investigates;  and  from  the 
signification  of  seeing,  as  denoting  apperception,  see  just  above, 
n.  6732  ; and  from  the  representation  of  Moses,  who  is  here  the 
child,  as  denoting  the  law  divine,  or  truth  divine,  treated  of  in 
what  follows,  thus  truth  from  the  Divine  Being  or  Principle. 

6736.  “ And  lo,  the  boy  wept.” — That  hereby  is  signified 
sadness,  appears  without  explication. 

6737.  “And  she  had  compassion  upon  him.” — That  hereby 
is  signified  admonition  from  the  Divine  Being  or  Principle,  ap- 
pears from  the  signification  of  having  compassion,  as  denoting 
an  influx  of  charity  from  the  Lord,  for  when  any  one  from  a 
principle  of  charity  sees  another  in  misery,  as  in  this  case  the 
daughter  of  Pharaoh  saw  the  child  in  the  coffer  of  bulrush  and 


104 


EXODUS. 


[Chap.  ii. 

weeping,  there  exists  compassion,  and  inasmuch  as  this  is  from 
the  Lord,  it  is  admonition : they  also  who  are  in  perception, 
when  they  feel  compassion,  know  that  they  are  admonished  by 
the  Lord  to  give  aid. 

6738.  “ And  said,  He  is  of  the  children  of  the  Hebrews.” — - 
That  hereby  is  signified  that  it  was  from  the  church  itself,  ap- 
pears from  the  signification  of  the  Hebrews,  as  denoting  those 
things  which  are  of  the  church,  see  n.  6675,  6684;  thus  the 
children  of  the  Hebrews  denote  those  who  are  of  the  church 
itself.  That  the  Hebrews  signify  those  things  which  are  of  the 
church,  is,  because  when  the  ancient  church  ceased,  the  Hebrew 
church  began,  which  was  another  ancient  church ; this  church 
retained  several  of  the  representatives  and  significatives  of  the 
ancient  church,  and  also  acknowledged  Jehovah  ; hence  it  is, 
that  by  the  Hebrews  is  signified  the.  church  : concerning  the 
Hebrew  church,  see  n.  1238,  1241,  1343,  4516,  4517,  4874, 
5136. 

6739.  “ And  his  sister  said  to  the  daughter  of  Pharaoh.” — 
That  hereby  is  signified  the  truth  of  the  church  near  to  the 
religious  principle  there,  appears  from  the  signification  of  sister, 
as  denoting  the  truth  of  the  church,  see  above,  n.  6727 ; and 
from  the  signification  of  the  daughter  of  Pharaoh,  as  denoting 
the  religious  principle  there,  see  also  above,  n.  6729  ; near  to 
is  signified  by  being  at  hand  when  the  daughter  of  Pharaoh 
opened  the  coffer. 

6740.  “ Shall  I go  and  call  to  the£  a woman,  a nurse  of  the 
Hebrews  ?” — That  hereby  is  signified  perception  that  good  from 
the  church  itself  was  to  be  insinuated  therein,  appears  from  the 
signification  of  a woman  a nurse,  as  denoting  the  insinuation  of 
good,  see  n.  4563  : for  by  milk  which  the  nurse  insinuates,  is 
signified  the  good  of  truth,  or  what  is  the  same  thing,  the  celes- 
tial spiritual  principle,  n.  2184 ; and  from  the  signification  of 
Hebrews,  as  denoting  those  things  which  are  of  the  church,  see 
n.  6675,  6684  ; that  it  denotes  perception  that  good  was  to  be 
thence  insinuated,  is  signified  by  saying,  Shall  I go  and  call, 
for  in  the  internal  sense  is  meant  the  truth  of  good  and  percep- 
tion, but  in  the  sense  of  the  letter  is  meant  a young  girl,  who 
has  not  perception.  That  nurse  denotes  the  insinuation  of  good, 
is  evident  also  in  Isaiah,  “They  shall  bring  thy  sons  in  the 
bosom,  and  thy  daughters  shall  be  carried  on  the  shoulder;  and 
kings  shall  be  thy  noui'ishers,  and  their  queens  thy  nurses”  xlix. 
22,  23;  where  kings  nourishers  denote  the  insinuation  of  truth, 
which  is  of  intelligence  ; queens  nurses  denote  the  insinuation 
of  good,  which  is  of  wisdom.  Again,  “ Lift  up  thine  eyes  round 
about,  and  see,  all  are  gathered  together,  they  come  to  thee,  thy 
sons  come  from  far,  and  thy  daughters  are  carried  at  the  side  by 
nurses ,”  lx.  4;  where  sons  who  come  from  far,  denote  truths 
appertaining  to  the  Gentiles,  which,  inasmuch  as  they  are  afar 


EXODUS. 


105 


6738 — 6744.] 

off  from  the  truth  of  the  church,  are  said  to  come  from  far ; 
daughters,  which  are  carried  at  the  side  by  nurses,  denote  the 
goods  which  are  continually  insinuated;  for  daughters  are  goods, 
and  nurses  they  who  insinuate. 

6741.  “And  the  daughter  of  Pharaoh  said  to  her,  Go.” — 
That  hereby  is  signified  consent  from  that  religious  principle, 
appears  from  the  representation  of  the  daughter  of  Pharaoh,  as 
denoting  a religious  principle,  see  above,  n.  6729 ; that  consent 
is  denoted,  is  evident  without  explication. 

6742.  “And  the  girl  went,  and  called  the  mother  of  the 
child.” — That  hereby  is  signified  the  truth  of  the  good  of  the 
church,  that  it  adjoined  those  things  which  are  of  the  church, 
appears  from  the  signification  of  the  girl,  as  denoting  the  truth 
of  the  good  of  the  church,  of  which  we  shall  speak  presently  ; 
and  from  the  signification  of  calling,  as  denoting  to  adjoin,  for 
the  girl’s  calling  was  for  the  purpose  of  adjoining  ; and  from 
the  signification  of  mother,  as  denoting  the  church,  see  n.  289, 
2691,  2717,  5580,  thus  also  those  things  which  are  of  the  church. 
In  the  Word,  mention  is  made  of  a virgin,  and  also  of  a girl, 
but  of  this  latter,  in  the  original  tongue,  rarely  by  the  name  by 
which  she  is  here  named ; a virgin  signifies  the  good  which  is 
of  the  celestial  church,  but  a girl  the  truth  of  good  which  is  of 
the  spiritual  church  ; as  in  David,  “ They  have  seen  thy  steps, 
O God,  the  steps  of  my  God,  of  my  king,  in  the  sanctuary  : the 
singers  went  before,  the  players  on  instruments  after;  in  the 
midst  of  the  girls  flaying  on  the  timbrels ,”  Psalm  lxviii.  24, 
25  ; the  expressions  which  occur  in  this  verse  are  all  predicated 
of  the  truths  of  good,  which  are  of  the  spiritual  church  ; that 
the  term  God  is  used  where  truth  is  treated  of,  see  n.  2769, 
2807,  2822,  4402  ; that  king  denotes  truth,  n.  1672,  2015,  2069, 
3009,  4575,  4587,  4966,  5044,  5068,  6148 ; that  singers  are  pre- 
dicated of  the  truths  which  are  of  the  spiritual  church,  see  n. 
418,  419,  420 ; and  that  they  who  play  on  the  timbrels  are 
predicated  of  spiritual  good,  see  n.  4138  : hence  it  maybe  known 
that  girls  denote  the  truths  of  good,  which  are  of  the  spiritual 
church. 

6743.  “And  the  daughter  of  Pharaoh  said  toiler.” — That 
hereby  is  signified  consent  from  the  religious  principle  there, 
is  evident,  for  she  gave  the  child  to  the  mother  to  suckle  him  ; 
consent  from  that  religious  principle  is  here  signified,  as  above, 
n.  6741,  where  like  words  occur. 

6744.  “ Take  to  thee  this  child.” — That  hereby  is  signified 
that  she  adjoined  him  to  herself  appears  from  the  signification 
of  taking  to,  as  denoting  to  adjoin  ; and  from  the  signification 
of  mother,  who  in  this  case  is  expressed  by  to  thee,  as  denoting 
the  church,  see  just  above,  n.  6742  ; and  from  the  representa- 
tion of  Moses,  who  is  here  the  child,  as  denoting  the  law  divine 
in  its  origin,  in  the  supreme  sense  appertaining  to  the  Lord, 


106 


EXODUS. 


[Chap.  i. 


when  he  made  his  human  principle  to  be  the  law  divine  ; and 
in  the  respective  sense  appertaining  to  man  who  is  regenerat- 
ing, when  he  is  initiating  into  truth  divine,  see  above,  n.  6716. 

6745.  “ And  suckle  him  for  me.” — That  hereby  is  signified 
that  she  should  insinuate  therein  good  suitable  to  the  religious 
principle,  appears  from  the  signification  of  suckling,  as  denot- 
ing to  insinuate  good,  of  which  we  shall  speak  presently  ; and 
from  the  representation  of  Pharaoh’s  daughter,  as  denoting  a 
religious  principle,  see  n.  6729  ; and  whereas  it  is  said,  suckle 
him  for  me,  it  signifies  that  she  should  insinuate  good  suitable 
to  the  religious  principle.  That  to  suckle  denotes  to  insinuate 
good,  is  evident  from  the  signification  of  a nurse,  or  of  one  that 
suckles,  as  denoting  the  insinuation  of  good,  see  above,  n.  6740  ; 
and  besides  the  passages  there  quoted  from  the  Word,  it  is  evi- 
dent also  from  the  following:  “They  shall  call  the  people  into 
a mountain,  there  shall  they  sacrifice  sacrifices  of  justice, 
because  they  shall  such  the  affluence  of  the  sea , and  the  things 
covered  of  the  hidden  things  of  the  sand,”  Deut.  xxxiii.  19  ; 
where  Moses  speaks  prophetically  concerning  Zebulon  and 
Issachar  ; to  call  the  people  into  a mountain,  there  to  sacrifice 
the  sacrifices  of  justice,  signifies  worship  grounded  in  love  ; to 
suck  the  affluence  of  the  sea,  signifies  that  in  such  case  they 
should  draw  scientific  truth  in  abundance,  or  that  it  should  be 
insinuated  ; to  suck,  in  this  passage,  is  the  same  expression 
with  suckle,  and  also  in  the  following  passages:  in  Isaiah,  “I 
will  set  thee  for  the  magnificence  of  eternity,  the  joy  of  genera- 
tion and  generation ; and  thou  shalt  such  the  milk  of  the  Gen- 
tiles, yea,  thou  shalt  such  the  jpajps  of  hingsf  lx.  15,  16  ; speak- 
ing of  Zion  and  Jerusalem,  which  are  the  celestial  church, 
Zion  its  internal,  and  Jerusalem  its  external : to  suck  the  milk 
of  the  Gentiles,  denotes  the  insinuation  of  celestial  good  ; to 
suck  the  paps  of  kings,  denotes  the  insinuation  of  celestial 
truth.  Every  one  may  see,  that  in  the  above  words  there  is 
concealed  a sense  which  does  not  appear  in  the  letter,  and  that 
what  is  concealed  in  that  sense  is  holy,  because  it  is  the  divine 
Word  ; otherwise  what  would  it  be  to  suck  the  milk  of  the  Gen- 
tiles, and  to  suck  the  paps  of  kings?  The  sense  which  lies  con- 
cealed, and  which  is  holy,  is  not  at  all  manifest  unless  it  be 
knowm  what  is  signified  by  sucking,  what  by  milk,  what  by 
Gentiles,  what  by  paps,  and  what  by  kings  : that  milk  denotes 
the  spiritual  of  the  celestial  principle,  or  the  truth  of  good,  see 
n.  2184 ; that  Gentiles  denote  goods  in  worship,  n.  1259,  1260, 
1416,  1849,  6005  ; that  paps  denote  the  affections  of  good  and 
truth,  n.  6432;  that  kings  denote  truths,  n.  1679,  2015,  2069, 
3009,  4575,  4581,  4966,  5044,  5068,  6148;  and  that  to  suck 
denotes  the  insinuation  of  good.  From  these  considerations,  it 
may  now  be  known  what  is  the  sense  of  the  above  words  when 
they  are  applied  to  the  celestial  church,  which  is  Zion  and 


6745 — 6749.] 


EXODUS. 


107 


Jerusalem:  when  Zion  and  Jerusalem  are  named  together, 
then  the  celestial  church  is  signified  by  them,  by  Zion  its  in- 
ternal, and  by  Jerusalem  its  external,  as  was  said  above ; but 
when  Jerusalem  is  named  without  Zion,  then  in  most  cases  is 
signified  the  spiritual  church.  Again,  in  the  same  prophet, 
“ Ye  shall  suck , and  shall  be  satisfied  with  the  pap  of  the  con- 
solations of  Jerusalem,  ye  shall  squeeze  out , and  be  delighted 
with  the  splendour  of  her  glory ; behold,  I spread  out  peace 
over  her  as  a river,  and  the  glory  of  the  Gentiles  as  an  over- 
flowing stream,  that  ye  may  suck , be  taken  up  to  the  side,  and 
be  delighted  on  the  knees,”  lxvi.  11,  12;  where  to  suck  also 
denotes  the  insinuation  of  good.  And  in  Jeremiah,  “ Even  the 
sea-monsters  afford  the  pap,  they  suckle  their  young  / the 
daughter  of  my  people  is  cruel,  the  to7igue  of  the  suckling 
cleaveth  to  the  roof  of  his  mouth  by  reason  of  thirst,”  Lam.  iv. 
3,  4 ; where  the  daughter  of  my  people  denotes  the  spiritual 
church,  in  the  present  case  vastated,  which  is  said  not  to  suckle 
her  young,  when  yet  the  sea-monsters  suckle  theirs,  to  denote 
no  insinuation  of  truth  ; the  tongue  of  the  suckling  cleaveth  to 
the  roof  of  his  mouth  by  reason  of  thirst,  denotes  such  defect 
of  truth,  that  the  all  of  innocence  perishes  ; the  suckling  is 
innocence,  and  thirst  is  the  defect  of  truth. 

6746.  “ And  I will  give  thy  hire.” — That  hereby  is  signified 
recompense,  appears  without  explication. 

6747.  “ And  the  woman  took  the  child  and  suckled  him.” 

. — That  hereby  is  signified  that  good  from  the  church  was  in- 
sinuated therein,  appears  from  the  signification  of  woman,  as 
denoting  the  church,  see  n.  252,  253 ; and  from  the  significa- 
tion of  suckling,  as  denoting  the  insinuation  of  good,  see  just 
above,  n.  6745.  It  is  another  state  which  is  here  described  ; 
the  first  state  was  the  state  of  letting-in  amongst  evils  and 
falses,  n.  6724  ; this  other  state  is  that  of  the  insinuation  of  the 
good  of  the  church. 

6748.  Terse  10.  And  the  child  grew , and  she  brought  him 
to  Pharaoh's  daughter , and  he  was  to  her  for  a son , and  she 
called  his  name  Moses , and  said , Because  I drew  him  out  from 
the  waters.  And  the  child  grew,  signifies  that  there  was  in- 
crease from  good.  And  she  brought  him  to  Pharaoh’s  daugh- 
ter, signifies  the  affection  of  scientifics.  And  he  was  to  her  for 
a son,  signifies  that  hence  she  had  first  truths.  And  she  called 
his  name  Moses,  signifies  the  quality  of  the  state  on  this  occa- 
sion. And  said,  Because  I brought  him  forth  from  the  waters, 
signifies  deliverance  from  falses. 

6749.  “And  the  child  grew.” — That  hereby  is  signified  in- 
crease from  good,  appears  from  the  signification  of  growing,  as 
denoting  increase ; the  reason  why  it  is  from  good  is,  because 
growing  by  suck,  and  suck  from  an  Hebrew  woman,  denotes 
the  insinuation  of  the  good  of  the  church,  n.  6745. 


108 


EXODUS. 


[Chap.  ii. 


6750.  “And  she  brought  him  to  Pharaoh’s  daughter.”— 
That  hereby  is  signified  the  affection  of  scientifics,  appears  from 
the  representation  of  Pharaoh’s  daughter,  as  denoting  a reli- 
gions principle,  see  n.  6729  ; but  in  this  case  the  affection  of 
scientifics,  for  it  is  the  third  state  which  is  described  in  this 
verse,  and  on  this  occasion  by  daughter  is  signified  affection,  n. 
2362,  3963,  and  by  Pharaoh  the  scientific  principle  in  general, 
n.  6015,  thus  by  Pharaoh’s  daughter  the  affection  of  scientifics; 
this  is  evident  also  from  the  series  of  the  things  treated  of  in 
the  internal  sense,  for  Moses,  inasmuch  as  he  represents  the 
Lord  as  to  the  law  divine,  could  not  be  brought  to  Pharaoh’s 
daughter,  and  be  to  her  for  a son,  if  by  her  was  signified  a reli- 
gious principle,  as  before;  and  moreover  scientifics  are  things, 
which  they  who  are  regenerating  must  first  learn,  inasmuch  as 
they  are  a plane  for  things  of  the  understanding,  and  the  un- 
derstanding is  the  recipient  of  the  truth  of  faith,  n.  6125,  and 
the  truth  of  faith  is  the  recipient  of  the  good  of  charity  ; hence 
it  may  be  manifest,  that  the  scientific  principle  is  the  first 
plane  when  man  is  regenerating.  That  the  scientific  principle 
was  the  first  plane  to  the  Lord  when  he  made  his  human  prin- 
ciple divine  truth,  or  the  divine  law,  is  signified  by  the  Lord, 
when  an  infant,  being  brought  into  Egypt,  Matt.  ii.  13,  14; 
thus  by  the  prophetic  enunciation  in  Hosea,  “ Out  of  Egypt 
have  I called  my  son,”  xi.  1 ; Matt.  xi.  15 : that  by  Egypt  are 
signified  scientifics,  has  been  frequently  shown  ; but  by  scien- 
tifics are  not  meant  philosophical  scientifics,  but  scientifics  of 
the  church,  concerning  which  see  n.  4749,  4964,  4965,  4966, 
6004 ; these  also  are  the  scientifics  which,  in  the  genuine  sense, 
are  signified  by  Egypt.  That  the  first  plane  is  effected  by 
those  scientifics,  see  n.  5901. 

6751.  “And  he  was  to  her  for  a son.” — That  hereby  is  sig- 
nified that  hence  she  had  first  truths,  appears  from  the  repre- 
sentation of  Pharaoh’s  daughter,  who  is  here  expressed  by  herr 
as  denoting  the  affection  of  scientifics,  see  just  above,  n.  6750; 
and  from  the  signification  of  son,  as  denoting  truth,  see  n.  489, 
491,  533,  2623,  3373,  in  this  case  first  truth,  for  to  be  to  her  for 
a son,  denotes  to  be  in  first  truths  by  scientifics,  for  first  truths 
are  born  from  scientifics,  and  thus  are  as  sons  from  a mother, 
who  is  the  affection  of  scientifics : that  the  scientific  principle 
is  a plane  for  truths  which  are  of  the  understanding  and  of 
faith,  see  above,  n.  6750.  Man  proceeds  in  the  things  of  faith 
when  he  is  regenerating,  almost  as  he  proceeds  in  the  truths 
not  of  faith  whilst  he  is  growing  up  to  maturity ; in  the  pro- 
gress of  this  growth,  sensual  things  are  the  first  plane,  after- 
wards scientifics,  and  upon  these  planes  judgment  next  grows, 
with  one  person  more,  with  another  less : during  man’s  regen- 
eration, the  general  principles  of  faith,  or  the  rudiments  of  the 
doctrine  of  the  church,  are  the  first  plane,  next  in  order  are  the 


EXODUS. 


100 


0750—6752.1 

particulars  of  doctrine  and  of  faith,  afterwards  successively 
things  more  interior;  these  planes  are  what  are  illustrated  by 
the  light  of  heaven,  hence  comes  the  intellectual  principle,  and 
the  perceptivity  of  faith  and  of  the  good  of  charity. 

6752.  “ And  she  called  his  name  Moses.” — That  hereby  is 
signified  the  quality  of  state  on  this  occasion,  appears  from  the 
signification  of  a name,  and  of  calling  a name,  as  denoting 
quality,  see  n.  144,  145,  1754,  1896, ^ 2009,  2724,  3006,  3421, 
6674  ; in  the  present  case  the  quality  of  state,  because  when  any 
one  is  named,  the  name  itself  then  signifies  state,  n.  1946,  2643, 
3422,  4298;  the  quality  of  the  state  which  is  signified  is  the 
quality  of  the  state  of  the  law  divine  in  the  beginning  apper- 
taining to  the  Lord,  and  the  quality  of  the  state  of  truth  divine 
in  the  beginning  appertaining  to  the  man  who  is  regenerating. 
There  are  two  especially  who  represent  the  Lord  as  to  the 
Word,  viz.,  Moses  and  Elias  ; Moses  represents  the  Lord  as  to 
the  historical  books,  Elias  as  to  the  prophets  ; there  are  besides 
Elisha,  and,  lastly,  John  the  Baptist,  wherefore  this  latter  is  he 
who  is  meant  by  Elias  who  was  to  come,  Matt.  xvii.  10,  11, 12, 
13  ; Luke  i.  17.  But  before  it  can  be  shown  that  Moses  repre- 
sents the  law  divine,  it  may  be  expedient  to  say  what  the  law 
divine  is  : the  law  divine,  in  an  extended  sense,  signifies  the 
whole  Word  ; in  a sense  less  extended,  it  signifies  the  historical 
Word;  in  a confined  sense,  what  was  written  by  Moses  ; and, 
in  the  most  confined  sense,  the  ten  commandments  inscribed  on 
tables  of  stone  on  mount  Sinai ; Moses  represents  the  law  in  the 
less  extended  sense,  also  in  the  confined,  and  likewise  in  the 
most  confined  sense.  That  the  law , in  an  extended  sense , is  the 
whole  Word , both  historical  and  prophetical,  is  manifest  from 
John,  “ We  have  heard  from  the  law , that  Christ  (Messias) 
abidetli  for  ever,”  xii.  34  ; that  by  the  law  in  this  passage  is 
meant  also  the  prophetic  Word,  is  evident,  for  this  is  written 
in  Isaiah  ix.  6,  7 ; and  in  David,  Psalm  cx.  4 ; and  in  Daniel 
vii.  13,  14.  Again,  in  the  same  Evangelist,  “ That  the  Word 
wi'itten  in  the  law  might  be  fulfilled,  They  hated  me  without 
a cause,”  xv.  25  ; where  the  sense  is  the  same,  for  this  is  writ- 
ten in  David,  Psalm  xxxv.  19.  And  in  Matthew,  “Yerily  I 
say  unto  you,  until  heaven  and  earth  pass,  one  iota  and  one 
tittle  shall  not  pass  from  the  law,  until  all  things  be  done,”  v. 
18,  where  law,  in  the  extended  sense,  denotes  the  whole  Word. 
That  the  law,  in  a sense  less  extended,  is  the  historical  Word,  is 
evident  in  Matthew,  “All  things  whatsoever  ye  would  that  men 
should  do  unto  you,  do  ye  even  so  to  them  ; for  this  is  the  law 
and  the  prophets ,”  vii.  12  : in  this  passage  the  Word  is  distim 
guished  into  the  law  and  the  prophets,  and  because  the  Word  is 
distinguished  into  the  historical  and  prophetical,  it  follows,  that 
by  the  law  is  meant  the  historical  Word,  and  by  the  prupliets  the 
prophetical  Word.  In  like  manner  in  the  same  Evangelist, 


no  EXODUS.  [Chap.  ii. 

“On  these  two  commandments  hangtfA^  law  and  the  prophets” 
xxii.  40.  And  in  Luke,  “ The  law  and  the  prophets  were  until 
John,  from  that  time  the  kingdom  of  God  is  preached,”  xvi.  16. 
That  the  law , in  a confined  sense,  is  the  Word  which  was  writ- 
ten by  Moses , is  manifest  from  Moses,  “ When  Moses  had  made 
an  end  of  writing  the  words  of  this  law  on  a book,  until  he 
finished  them. , Moses  commanded  the  Levites  who  bare  the 
ark  of  Jehovah,  saying,  Take  the  book  of  this  law,  and  place  it 
on  the  side  of  the  ark  of  the  covenant  of  Jehovah  your  God,” 
Dent.  xxxi.  24,  25,  26  ; where  the  book  of  the  law  denotes  the 
hooks  of  Moses.  Again,  “If  thou  wilt  not  take  heed  to  do  all 
the  words  of  this  law  that  are  written  in  this  book,  Jehovah 
will  send  privily  upon  thee  every  disease  and  every  plague, 
which  are  not  written  in  the  book  of  this  law,  until  thou  be  de- 
stroyed,” Dent,  xxviii.  58,  61  ; where  the  sense  is  the  same. 
And  in  David,  “ In  the  law  of  Jehovah  he  is  well  pleased,  and 
in  his  law  he  meditates  day  and  night,”  Psalm  i.  2 ; where  the 
law  of  Jehovah  denotes  the  books  of  Moses,  for  the  prophetic 
books  were  not  yet  written,  nor  the  historical  books  only  of 
Joshua  and  of  Judges  : besides  in  the  passages  where  the  law 
of  Moses  is  mentioned,  which  passages  may  be  seen  in  what 
presently  follows.  That  the  law,  in  the  most  confined  sense , 
denotes  the  ten  commandments  inscribed  on  tables  of  stone  on 
m.ount  Sinai,  is  a known  thing,  see  Joshua  viii.  32  ; but  this 
law  is  also  called  the  testimony,  Exod.  xxv.  16,  21.  That 
Moses  represents  the  law  in  a less  extended  sense,  or  the  histor- 
ical Word,  and  also  the  law  in  a confined  sense,  and  likewise 
in  the  most  confined  sense,  is  manifest  from  those  passages 
where,  instead  of  the  law,  mention  is  made  of  Moses,  and  where 
the  law  is  called  the  law  of  Moses,  as  in  Luke,  “ Abraham 
said  unto  him,  They  have  Moses  and  the  prophets,  let  them  hear 
them  ; if  they  hear  not  Moses  and  the  prophets,  neither  will 
they  be  persuaded  though  one  rose  from  the  dead,”  xvi.  29, 
31  ; where  by  Moses  and  the  prophets  the  like  is  signified  as 
by  the  law  and  the  prophets,  viz.,  the  historical  and  prophet- 
ical Word  ; hence  it  is  evident  that  Moses  is  the  law,  or  the 
historical  Word.  Again,  in  the  same  Evangelist,  “Jesus,  be- 
ginning from  Moses  and  from  all  the  prophets,  expounded  in 
all  the  scriptures  the  things  which  appertained  to  himself,” 
xxiv.  27.  Again,  “All  things  must  be  fulfilled  which  were 
written  in  the  law  of  Moses,  and  the  prophets,  and  the  Psalms, 
concerning  me,”  xxiv.  44.  And  in  John,  “Philip  said,  We 
have  found  him  of  whom  Moses  in  the  law  wrote,”  i.  46. 
Again,  “ Moses  in  the  law  commanded  us,”  viii.  5.  And  in 
Daniel,  “The  curse  and  the  oath  have  flowed  down  upon  us, 
which  was  written  in  the  law  of  Moses  the  servant  of  God, 
because  we  have  sinned  against  him.  As  it  is  written  in  the 
l aw  of  Moses,  all  evil  is  come  upon  us,”  ix.  11,  13.  And  in 


6752.] 


EXODUS. 


Ill 


Joshua,  “Joshua  wrote  upon  the  stone  of  the  altar  a dopy  of 
the  law  of  Moses viii.  32;  it  is  called  the  law  of  Moses,  be- 
cause by  Moses  is  represented  the  Lord  as  to  the  law,  that  is, 
as  to  the  Word,  in  a less  extended  sense  as  to  the  historical 
Word  : hence  it  is,  that  to  Moses  is  attributed  what  is  of  the 
Lord  ; as  in  John,  “ Moses  gave  us  the  law  / Moses  gave  us  civ - 
cumcision : if  a man  receive  circumcision  on  the  sabbath  day, 
that  the  law  of  Moses  may  not  be  broken,”  vii.  19,  22,  23. 
And  in  Mark,  u Moses  said , Honour  thy  father  and  thy  mo- 
ther,” viii.  12.  Again,  “ Jesus  answering  said  unto  them, 
What  did  Moses  command  you?  they  said,  Moses  permitted 
to  write  a bill  of  divorce,  and  to  put  away,”  x.  3,  4.  And  in- 
asmuch as  on  account  of  this  representation  there  is  attributed 
to  Moses  what  is  of  the  Lord,  mention  is  made  both  of  the  law 
of  Moses,  and  the  law  of  the  Lord,  in  Luke,  “ When  the  days 
of  her  purification  were  fulfilled,  according  to  the  law  of  Moses, 
they  brought  him  to  Jerusalem,  to  present  him  to  the  Lord,  as 
it  is  written  in  the  law  of  the  Lord,  that  every  male  opening 
the  womb  should  be  called  holy  to  the  Lord,  and  that  they 
should  offer  a sacrifice,  according  to  what  is  said  in  the  law  of 
the  Lord,  a pair  of  turtle  doves,  and  two  young  pigeons,”  ii. 
22,  23,  24,  39.  Inasmuch  as  Moses  represented  the  law,  he 
was  allowed  to  enter  in  to  the  Lord  on  mount  Sinai,  and  not 
only  to  receive  the  tables  of  the  law  there,  but  also  to  hear  the 
statutes  and  judgments  of  the  law,  and  to  deliver  them  to  the 
people  ; and  it  is  also  said,  that  hence  they  shoitld  believe  in 
Moses  for  ever  : “Jehovah  said  to  Moses,  Behold,  I will  come 
to  thee  in  the  mist  of  a cloud;  that  the  people  may  hear  when 
I shall  speak  to  thee , and  also  may  believe  in  thee  for  everf 
Exod.  xix.  9 ; it  is  said  in  a mist  of  a cloud,  because  by  a cloud 
is  meant  the  Word  in  the  letter;  hence  also  when  Moses  en- 
tered in  to  the  Lord  on  mount  Sinai,  it  is  said  that  he  “ entered 
into  a cloudf  Exodus  xxiv.  18  ; that  cloud  denotes  the  literal 
sense  of  the  Word,  see  the  preface  to  chap  xviii.  of  Genesis,  also 
n.  4060,  4391,  5922,  6343:  and  whereas  he  represented  the  law 
or  the  Word,  therefore  also  when  he  came  down  from  mount 
Sinai,  “ the  skin  of  his  faces  shone  when  he  spake;  and  he  put 
a vail  over  his  faces,”  Exod.  xxxiv.  28  to  the  end  ; the  shining 
of  the  faces  signifies  the  internal  of  the  law,  for  the  internal  is 
in  the  light  of  heaven,  and  on  that  account  is  called  glory,  n. 
5922  ; and  the  vail  signified  the  external  of  the  law  ; the  rea- 
son why  he  vailed  his  face  when  he  spake  with  the  people  was, 
because  the  internal  to  them  was  covered,  and  thus  obscured, 
30  that  they  could  not  endure  any  thing  of  light  thence  de- 
rived; that  face  denotes  the  internal,  see  n.  1999,  2434,  3507, 
3573,  4066,  4796  to  4805,  5102,  5695.  Inasmuch  as  by  Moses 
was  represented  the  Lord  as  to  the  historical  Word,  and  by 
Elias  tne  Lord  as  to  the  prophetical  Word,  therefore  when  the 


1J2 


EXODUS. 


[Chap,  ih 


Lord  was  transformed,  there  were  seen  Moses  aeid  Elias  dis- 
coursing with  him,  Matt.  xvii.  3 ; nor  could  any  other  discourse 
with  the  Lord,  when  his  divine  principle  appeared  in  the 
world,  but  they  who  represented  the  Word,  for  discourse  with 
the  Lord  is  by  the  Word  ; that  Elias  represented  the  Lord  as 
to  the  Word,  see  n.  2762,  5247  ; and  whereas  both,  as  well 
Moses  as  Elias,  represented  the  wdiole  Word,  therefore  where 
Elias  is  treated  of,  that  he  should  be  sent  before  the  Lord,  men- 
tion is  made  of  both  in  Malachi,  “ Remember  the  law  of  Moses 
my  servant , which  I commanded  to  him  in  Horeb,  for  all  Israel, 
with  the  statutes  and  judgments;  Behold , 1 send  unto  you  Elias 
the  prophet,  before  the  great  and  terrible  day  of  Jehovah  com- 
eth,”  iv.  4,  5 ; these  words  involve,  that  he  should  precede  who 
should  announce  the  coming  of  the  Lord  according  to  the 
Word. 

6753.  “And  said,  Because  I brought  him  forth  from  the 
waters.” — That  hereby  is  signified  deliverance  from  falses,  ap- 
pears from  the  signification  of  waters,  in  this  case  the  waters 
of  the  river  of  Egypt,  as  denoting  false's,  see  n.  6693;  and  from 
the  signification  of  bringing  forth,  as  denoting  deliverance.  In 
these  words  is  contained  the  quality  of  the  state  which  is  signi- 
fied by  the  name  of  Moses,  which  quality,  in  the  supreme  sense, 
involves  that  the  Lord,  to  the  intent  that  he  might  be  made  the 
law  divine  as  to  the  human  principle,  delivered  it  from  every 
false,  which  from  the  mother  adhered  to  his  human  principle, 
and  this  until  he  was  made  the  divine  lawq  that  is,  the  very 
divine  truth,  and  afterwards  when  glorified  was  made  the  divine 
good,  which  is  the  esse  of  divine  truth,  or  Jehovah. 

6754.  Verses  11,  12,  13,  14.  And  it  came  to  pass  in  those 
days,  that  Moses  grew,  and  went  forth  to  his  brethren,  and  saw 
their  burdens ; and  he  saw  an  Egyptian  man  smiting  a He- 
brew man  of  his  brethren.  And  he  looked  hither  and  thither, 
and  saw  that  there  was  no  man,  and  he  smote  the  Egyptian,  and 
hid  him  in  the  sand.  And,  he  went  out  another  day,  and  los 
two  Hebrew  men  disputing  together,  and  he  said  to  him  that 
was  in  the  wrong,  Wherefore  smitest  thou  thy  companion  f And 
he  said,  Who  set  thee  for  a man  prince  and  judge  over  usf  dost 
thou  say  to  kill  me  as  they  a killedst  the  Egyptian  f And  Moses 
was  afraid,  and  said,  Certainly  the  word  is  known.  And  it 
came  to  pass  in  those  days,  that  Moses  grew,  signifies  when 
those  states  persisted,  and  increase  in  scientific  truths.  And  he 
went  forth  to  his  brethren,  signifies  conjunction  with  the  truths 
of  the  church.  And  sawT  their  burdens,  signifies  apperception 
that  they  were  infested  by  falses.  And  he  saw  an  Egyptian  man 
6initing  a Hebrew  man,  signifies  the  alienated  scientific  prin- 
ciple endeavouring  to  destroy  the  truth  of  the  church.  Of  his 
brethren,  signifies  with  which  he  was  conjoined.  And  he 
looked  hither  and  thither,  and  saw  that  there  was  no  man,  sig 


6753 — 6756.] 


EXODUS. 


113 


nifies  prudence,  whether  he  was  in  safety.  And  he  smote  the 
Egyptian,  signifies  that  he  destroyed  the  alienated  scientific 
principle.  And  hid  him  in  the  sand,  signifies  that  he  discarded 
him  where  falses  are.  And  he  went  out  another  day,  signifies 
conjunction  again  with  the  church.  And  lo,  two  Hebrew 
men  disputing  together,  signifies  apperception,  that  within  the 
church  they  were  at  combat  one  amongst  another.  And  he 
said  to  him  that  was  in  the  wrong,  Wherefore  smitest  thou  thy 
companion  ? signifies  chiding,  because  one  was  willing  to  destroy 
the  faith  of  another.  And  he  said,  Who  set  thee  for  a man 
prince  and  judge  over  us?  signifies  perception  that  he  was  not 
yet  so  far  advanced  into  the  truths  of  the  church  as  to  settle  the 
disagreement  within  the  church.  Dost  thou  say  to  kill  me, 
signifies,  art  thou  willing  to  destroy  my  faith.  As  thou  killedst 
the  Egyptian  ? signifies,  as  thou  hast  destroyed  the  false  prin- 
ciple. And  Moses  was  afraid,  and  said,  Certainly  the  word  is 
known,  signifies  that  he  was  amongst  alienated  scientifics,  and 
not  yet  in  truths  so  as  to  be  safe. 

6755.  “And  it  came  to  pass  in  those  days  that  Moses  grew.” 
— That  hereby  is  signified  when  those  states  persisted,  and  in- 
crease in  scientific  truths,  appears  from  the  signification  of 
days,  as  denoting  states,  see  n.  23,  487,  488,  493,  893,  2788, 
3462,  3785,  4850 ; hence  it  came  to  pass  in  those  days,  denotes, 
when  those  states  persisted  ; and  from  the  signification  of  grow- 
ing, as  denoting  increase,  as  above,  n.  6749 ; that  it  denotes 
increase  in  scientific  truths,  is  evident  from  what  has  been  ex- 
plained just  before,  n.  6751. 

6756.  “And  went  out  to  his  brethren.” — That  hereby  is 
signified  conjunction  with  the  truths  of  the  church,  appears 
from  the  signification  of  brethren,  as  denoting  the  truths  of  the 
church,  of  which  we  shall  speak  presently ; and  from  the  signi- 
fication of  going  out  to  them,  as  denoting  to  be  conjoined  to 
them.  As  to  what  concerns  brethren,  they  sometimes  signify 
the  goods,  sometimes  the  truths  of  the  church  ; when  the  celes- 
tial church  is  treated  of,  they  signify  goods,  and  when  the 
spiritual  church  is  treated  of,  they  signify  truths ; the  reason  is,, 
because  the  celestial  church  is  in  good,  but  the  spiritual  church 
in  truth;  and  in  ancient  times,  all  who  were  of  the  churclr 
called  themselves  brethren  ; they  who  were  of  the  spiritual 
church  called  themselves  indeed  brethren  from  gooefi  n.  3803 ;; 
but  the  men  of  the  internal  church  did  this  with  a difference 
according  to  the  quality  of  good,  thus  according  to.  truths,  for 
good  has  its  quality  from  truths : afterwards,  when  the  church 
turned  aside  from  good,  and  hence  also  from  truth,  they  then 
no  longer  called  each  other  brethren  from  spiritual  consan 
guinity  and  affinity,  which  are  of  charity  and  of  faith,  but  only 
from  natural  consanguinity  and  affinity,  and  also  from  friend- 
ship ; and  likewise  they  began  to  bear  with  indignation  that 

VOL.  VII.  & 


114 


EXODUS. 


[Chap,  ii, 

one  of  lower  rank  should  call  himself  a brother;  the  reason 
was,  because  they  made  light  or  nothing  of  relationships  from 
a spiritual  origin,  and  regarded  relationships  from  a natural 
and  civil  origin  as  of  the  greatest  moment  and  above  all  other. 
That  the  truths  of  the  church  are  called  brethren,  is  manifest 
from  this  consideration,  that  the  sons  of  Jacob  represented  the 
truths  of  the  church  in  the  complex,  see  n.  5403,  5419,  5427, 
5458,  5512.  The  reason  why  in  ancient  times  they  were  called 
brethren  from  spiritual  affinity  is,  because  the  new  birth  or 
regeneration  made  consanguinities  and  affinities,  in  a superior 
degree  above  the  natural  birth ; and  because  the  former  derive 
their  origin  from  one  father,  viz.,  from  the  Lord;  hence  it  is 
that  men  after  death,  who  come  into  heaven,  do  not  any  longer 
acknowledge  any  brother,  nor  even  mother  and  father,  except 
from  good  and  truth  ; according  to  these  principles  they  enter 
there  into  new  fraternities  or  brotherhoods:  hence  now  it  is, 
that  they  who  were  of  the  church  called  each  other  breth- 
ren. That  the  sons  of  Israel  called  all  those  brethren  who  were 
from  Jacob,  but  the  rest  companions,  is  evident  from  the  fol- 
lowing passages:  “I  will  mingle  Egypt  with  Egypt,  that  a 
man  shall  fight  against  his  brother , and  a man  against  his  com- 
panion,”  Isaiah  xix.  2.  Again,  “ A man  helpeth  his  compan- 
ion, and  saith  to  his  brother  Strengthen  thyself,”  xli.  6.  And  in 
Jeremiah,  u Take  ye  heed  a man  of  his  companion , and  trust 
not  to  any  brother;  for  every  brother  supplanting  supplants, 
and  every  companion  slanders,”  ix.  4.  That  all  who  were  from 
Jacob  called  themselves  brethren,  is  plain  from  Isaiah,  “ Then 
they  shall  bring  all  your  brethren  out  of  all  nations,  an  offer- 
ing to  Jehovah,  on  horses,  on  chariots,  and  on  coaches,”  lxvi. 
20.  And  from  Moses,  “ Setting  thou  shalt  set  over  them  a 
king,  whom  Jehovah  thy  God  shall  choose,  out  of  the  midst  of 
thy  brethren  thou  shalt  set  a king  over  them ; thou  mayest  not 
put  over  them  a man  a stranger,  who  is  not  their  brother ,” 
Deut.  xvii.  15.  They  also  called  the  sons  of  Esau  brethren, 
because  they  were  from  Jacob,  as  in  Moses,  u We  passed  with 
our  brethren  the  sons  of  Esau,  who  dwelt  in  Seir,”  Deut.  ii.  8. 
The  reason  why  in  ancient  times  they  called  themselves  breth- 
ren who  were  of  the  church,  was,  as  was  said  above,  because 
they  acknowledged  the  Lord  as  the  one  only  Father,  and  be- 
cause from  him  they  had  a new  soul  and  new  life ; therefore 
the  Lord  says,  “Do  not  ye  be  called  Rabbi,  for  one  is  your 
master,  Christ,  and  all  ye  are  brethren ,”  Matt,  xxiii.  8.  Inas- 
much as  spiritual  brotherhood  is  grounded  in  love,  viz.,  that 
one  be  another’s,  and  they  who  are  in  good  are  in  the  Lord, 
and  the  Lord  in  them,  John  xiv.  20,  therefore  they  are  called 
brethren  by  the  Lord  in  Matthew,  “Jesus  stretching  out  his 
hand  upon  his  disciples  said,  Behold  my  mother  and  my  breth- 
ren / for  whosoever  shall  do  the  will  of  my  Father  who  is  in 


6757 — 6761.] 


EXODUS . 


11.5 


the  heavens,  the  same  is  my  brother , and  sister,  and  mother,” 
xii.  49,  50.  Again,  “So  much  as  ye  have  done  to  one  of  the 
least  of  my  brethren , ye  have  done  to  me,”  xxv.  40 ; and  lie 
also  calls  the  disciples  brethren,  Matt,  xxviii.  10;  John  xx.  17 ; 
by  disciples  in  the  representative  sense  are  meant  all  who  are 
in  the  truths  of  faith  and  the  good  of  charity. 

6757.  “ And  saw  their  burdens.” — That  hereby  is  signified 
apperception  that  they  were  infested  by  falses,  appears  from  the 
signification  of  seeing,  as  denoting  apperception,  see  above,  n. 
6732  ; and  from  the  signification  of  burdens,  as  denoting  infesta- 
tions by  falses ; for  the  burdens,  which  were  imposed  on  the 
sons  of  Israel  by  Pharaoh,  are  nothing  else  ; Pharaoh  is  the 
false  scientific  principle,  n.  6651,  6679,  6683  ; neither  are  in- 
festations by  falses  any  thing  else  but  burdens  to  those  who  are 
in  truths.  How  the  case  is  with  infestations  by  falses,  which 
are  burdens  to  those  who  are  in  truths,  cannot  be  known  by  man 
during  his  life  in  the  world,  for  he  is  not  then  so  infested,  inas- 
much as  his  mind  either  then  adheres  to  falses,  or  shakes  them 
off,  and  this  without  sensible  infestation ; but  in  the  other  life, 
when  they  who  are  in  truths  are  infested  by  falses,  they  are  on 
such  occasions  held  as  it  were  bound  in  them  by  evil  spirits, 
but  the  interiors  of  the  mind  are  held  in  truths  by  the  Lord,  by 
which  truths  falses  are  shaken  off : the  state  of  infestations  by 
falses,  such  as  it  is  in  the  other  life,  is  here  meant  in  the  inter- 
nal sense,  as  is  the  case  in  many  more  instances  ; for  the  Word 
is  not  only  written  for  man,  but  also  for  spirits  and  angels. 

6758.  “And  he  saw  an  Egyptian  man  smiting  a Hebrew 
man.” — That  hereby  is  signified  the  alienated  scientific  prin- 
ciple endeavouring  to  destroy  the  truths  of  the  church,  appears 
from  the  signification  of  an  Egyptian  man  (w),  as  denoting  the 
scientific  principle  alienated  from  truth,  see  n.  6692  ; and  from 
the  signification  of  smiting,  as  denoting  to  destroy,  in  the  pres- 
ent case  attempting  to  destroy,  because  falses  cannot  destroy 
truths  ; and  from  the  signification  of  a Hebrew  man  ( vir\ 
as  denoting  the  truth  of  the  church,  for  by  man  ( vir ) is  sig- 
nified truth,  n.  3134,  and  by  a Hebrew  the  church,  n.  6675,. 
6684. 

6759.  “ Of  his  brethren.” — That  hereby  is  signified  with 
which  he  was  conjoined,  appears  from  the  signification  of  breth- 
ren, as  denoting  the  truths  of  the  church,  see  above,  n.  6756 ; 
and  inasmuch  as  he  was  in  those  truths,  and  those  truths,  which 
are  signified  by  brethren,  were  what  he  was  conjoined  with, 
therefore  here,  by  reason  of  the  connection  of  the  things  in  the 
internal  sense,  is  meant  conjunction. 

6760.  “ And  he  looked  hither  and  thither,  and  saw  that 
there  was  no  man.” — That  hereby  is  signified  prudence  con- 
cerning his  safety,  may  appear  without  explication. 

6761.  “And  he  smote  the  Egyptian.” — That  hereby  is  sig 


110 


EXODUS. 


[Chap.  ii. 


nified  that  he  destroyed  the  alienated  scientific  principle,  ap- 
pears from  the  signification  of  smiting,  as  denoting  to  destroy, 
see  above,  n.  6758  ; and  from  the  signification  of  the  Egyptian, 
as  denoting  the  scientific  principle  alienated  from  truth,  see  n. 
6692. 

6762.  “ And  hid  him  in  the  sand.” — That  hereby  is  signified 
that  he  discarded  him  where  falses  are,  appears  from  the  sig- 
nification of  hiding,  as  denoting  to  discard ; and  from  the 
signification  of  sand,  as  denoting  scientific  truth,  and,  in  the 
rypposite  sense,  scientific  false ; the  reason  why  sand  has  this 
signification,  is,  because  stone,  in  which  sand  originates,  signi- 
fies both,  see  n.  1298,  3720,  3769,  3771,  3773,  3789,  3798,  6126  ; 
truth  is  also  signified  by  sand  in  Moses,  “Zebulon  and  Issachar 
shall  call  the  people  into  the  mountain,  and  shall  sacrifice  sacri- 
fices of  justice,  because  they  shall  suck  the  affluence  of  the  sea, 
and  what  is  covered  of  the  hidden  things  of  the  sandf  Deut. 
xxxiii.  18, 19 ; where  to  call  the  people  into  a mountain  denotes 
to  make  truths  to  be  goods,  or  faith  charity,  for  people  denote 
the  truths  of  faith,  mountain  the  good  of  charity ; to  sacrifice 
the  sacrifices  of  justice,  denotes  worship  grounded  in  charity  ; 
to  suck  the  affluence  of  the  sea,  denotes  to  abound  in  scientific 
truths ; what  are  covered  of  the  hidden  things  of  the  sand,  de- 
note the  arcana  of  scientific  truths ; and  whereas  the  sand  sig- 
nifies scientific  truth,  it  also  signifies,  in  the  opposite  sense, 
scientific  false;  for  most  of  the  expressions  in  the  Word  have 
also  an  opposite  sense,  and  the  quality  of  the  opposite  sense  is 
known  from  the  genuine.  In  regard  to  discarding  among  falses, 
which  is  signified  by  hiding  him  in  the  sand,  the  case  is  this : 
infernal  spirits  who  are  in  falses,  when  they  have  been  in  the 
world  of  spirits,  and  have  there  attempted  to  destroy  truths 
with  those  who  are  in  temptation,  are  afterwards  re-discarded  to 
the  hells,  whence  they  cannot  any  more  emerge ; this  it  has  been 
given  me  to  kntfw  by  much  repeated  experience ; such  is  the 
quality  of  what  is  signified  by  discarding  amongst  falses. 

6763.  “ And  he  went  out  another  day.” — That  hereby  is 
signified  conjunction  again  with  the  church,  appears  from  what 
was  said  above,  n.  6756,  where  like  words  occur. 

6764.  “ And  lo,  two  Hebrew  men  disputing.” — That  hereby 
is  signified  apperception  that  within  the  church  they  had  com- 
bats with  each  other,  appears  from  the  signification  of  lo,  or 
seeing,  as  denoting  apperception,  see  n.  2150,  3764, 4567,  4723, 
5400 ; and  from  the  signification  of  Hebrew  men  (viri),  as  de- 
noting those  who  are  of  the  church,  see  above,  n.  6758  ; and 
from  the  signification  of  disputing,  as  denoting  to  combat. 

6765.  u And  he  said  to  him  that  was  in  the  wrong,  Where- 
fore smitest  thou  thy  companion  ?” — That  hereby  is  signified 
chiding,  because  one  was  willing  to  destroy  the  faith  of  another, 
appears  from  the  signification  of  him  who  did  the  wrong  (im~ 


6762— 6766.] 


EXODUS. 


117 


probus ),  as  denoting  those  who  are  not  in  the  truth  of  faith,  but 
still  are  within  the  church  ; for  there  are  within  the  church 
those  who  are  in  the  truth  of  faith,  and  there  are  those  who  are 
not  in  the  truth  of  faith,  as  may  be  manifest  from  various 
heresies ; they  who  are  in  heresy,  or  not  in  the  truth  of  faith, 
are  here  meant  by  him  that  was  in  the  wrong ; and  from  the 
signification  of  smiting,  as  denoting  to  destroy,  see  above,  n. 
6758  ; and  from  the  signification  of  companion,  as  denoting  one 
who  is  in  the  truth  of  faith ; for  when  by  him  that  was  in  the 
wrong  is  signified  one  who  is  not  in  the  truth  of  faith,  by  com- 
panion is  signified  one  who  is  in  the  truth  of  faith  ; it  is  said 
companion,  not  brother,  although  each  was  a Hebrew,  because 
they  were  foes ; that  it  denotes  chiding  is  evident.  The  case 
herein  is  this  : whilst  man  is  regenerating,  he  is  let  into  com- 
bats against  falses,  and  in  this  case  he  is  kept  by  the  Lord  in 
truth,  but  in  that  truth  which  he  had  persuaded  himself  to  be 
truth,  and  from  this  truth  combat  is  waged  against  the  false  ; 
combat  may  be  waged  even  from  truth  not  genuine,  provided 
it  be  such,  that  by  any  means  it  can  be  conjoined  with  good, 
and  it  is  conjoined  with  good  by  innocence,  for  innocence  is  the 
medium  of  conjunction  ; hence  it  is  that  they  within  the  church 
may  be  regenerated  by  means  of  any  doctrine  whatsoever,  but 
they  especially  who  are  in  genuine  truths. 

6766.  “And  he  said,  Who  set  thee  for  a man  prince  and 
judge  over  us?” — That  hereby  is  signified  perception,  that  he 
was  not  as  yet  so  far  advanced  into  the  truths  of  faith  as  to 
settle  the  disagreements  within  the  church,  appears  from  the 
signification  of  saying,  as  denoting  perception,  see  frequently 
above;  and  from  the  signification  of  a man  prince  (vir  pr  in- 
ceps ),  as  denoting  one  who  is  in  primary  truth,  thus  who  is 
illustrated  more  than  others  in  the  doctrine  of  truth  ; such  a one 
was  understood  by  prince  in  the  representative  church  ; hence 
it  is  that  by  the  words,  “ Who  set  thee  fora  man  prince,”  is  sig- 
nified that  he  was  not  yet  so  far  advanced  into  the  truths  of  the 
church  ; that  prince  denotes  one  who  is  in  primary  truths,  see 
n.  5044;  and  from  the  signification  of  judge,  as  denoting  one 
who  settles  disputes  or  disagreements,  in  the  present  case  dis- 
agreements within  the  church,  because  between  two  Hebrew 
men,  by  whom  are  signified  they  who  are  of  the  church.  The 
subject  heretofore  treated  of,  in  the  supreme  sense,  was  concern- 
ing the  beginnings  of  the  law  divine  in  the  Lord’s  human  prin- 
ciple ; the  subject  now  treated  of  is  concerning  the  progress  of 
that  law;  but  in  the  internal  sense  the  subject  treated  of  is 
concerning  the  progress  of  divine  truth  with  man  who  is  re- 
generating : the  progress  is  such,  that  man  first  is  enabled  to 
discern  between  what  is  false  and  what  is  true,  for  from  the  true 
in  which  he  is  principled,  he  can  see  the  false,  because  the  latter 
is  opposite;  but  he  cannot  at  this  first  time  settle  disagreements 


118 


EXODUS. 


[Chap.  ii. 

between  the  truths  of  faith  within  the  church  ; to  attain  this 
ability  he  must  make  further  progresses,  for  man  is  successively 
illustrated  ; this  may  manifestly  appear  from  those  who  are  in 
a state  of  adolescence  and  first  youth,  in  that  they  believe  the 
doctrinals  of  their  own  church  to  be  very  truths,  and  hence 
decide  upon  falses,  but  that  as  vet  they  are  not  able  to  settle 
disagreements  between  those  things  which  are  of  faith  within 
the  church  ; ‘this  ability  comes  by  successive  degrees : where- 
fore also  the  man,  capable  of  receiving  this  ability,  must  be  of 
a more  advanced  age,  and  must  have  the  interiors  of  his  under- 
standing illustrated. 

6767.  “Dost  thou  say  to  kill  me.” — That  hereby  is  signified 
art  thou  willing  to  destroy  my  faith,  appears  from  the  significa- 
tion of  killing,  as  denoting  to  destroy,  of  which  we  shall  speak 
presently  ; and  from  the  signification  of  a Hebrew  man,  who  in 
this  case  is  expressed  by  me,  as  denoting  one  who  is  of  the 
church,  thus  also  denoting  faith,  for  faith  is  of  the  church,  and 
these  two  are  so  united,  that  he  who  destroys  faith  appertaining 
to  any  one,  destroys  the  church  with  him  ; and  this  also  is  kill- 
ing him,  for  he  who  takes  away  faith,  takes  away  spiritual  life, 
the  life  which  remains  being  the  life  which  is  called  death ; 
lienee  it  is  evident,  that  by  the  words,  “Dost  thou  say  to  kill 
me,”  is  signified  art  thou  willing  to  destroy  my  faith.  That  to 
kill  denotes  to  take  away  spiritual  life,  is  evident  from  several 
passages  in  the  Word,  as  in  Jeremiah,  “Snatch  them  away  as 
cattle  for  the  slaughter,  appoint  them  for  the  day  of  hilling. 
How  long  shall  the  earth  mourn,  and  all  the  herb  of  the  field 
wither,  by  reason  of  the  wickedness  of  them  that  dwell  therein  ? 
the  beasts  and  the  fowls  shall  be  consumed,”  xii.  3,  4 ; the  day 
of  killing  denotes  the  time  of  the  vastation  of  the  church,  when 
there  is  no  longer  any  faith,  because  no  charity  ; the  earth 
which  shall  mourn  denotes  the  church  ; every  herb  of  the  field 
denotes  every  scientific  truth  of  the  church  ; the  beasts  and 
fowls  which  should  be  consumed  denote  goods  and  truths:  that 
earth  denotes  the  church,  see  n.  566,  662,  1067,  1262,  1413, 
1607,  1733,  1850,  2117,  2118,  2928,  3355,  4335,  4447,  5577; 
that  herb  denotes  scientific  truth  is  manifest  from  the  passages 
in  the  Word  where  herb  is  named ; and  that  field  denotes  that 
which  is  of  the  church,  see  n.  2971,  3310,  3766 ; that  beasts  de- 
note the  affections  of  good,  thus  goods,  see  n.  45,  46,  142,  143, 
246,  714,  715,  719,  1823,  2179,  2180,  3218,  3519,  5198;  that 
fowls  denote  the  affections  of  truth,  n.  5149  : hence  it  may  be 
manifest  what  is  the  sense  of  the  above  words,  and  also  that 
there  is  a spiritual  sense  in  each  of  them ; every  one  may  see 
that  without  an  interior  sense  it  could  not  be  understood  what 
is  meant  by  a day  of  killing,  what  by  the  earth  mourning,  what 
by  every  herb  of  the  field  withering  by  reason  of  the  wicked- 
ness of  those  who  dwell  therein,  and  that  the  beasts  and  the 


6767,  676S.] 


EXODUS. 


119 


fowls  should  be  consumed.  And  in  Zechariah,  “Thus  saith 
Jehovah  my  God,  Feed  the  sheep  of  killing , which  their  pos- 
sessors kill”  xi.  4,  5 ; the  sheep  of  killing  manifestly  denote 
those  whose  faith  the  possessors  destroy.  And  in  Ezekiel, 
“Thou  hast  profaned  me  amongst  my  people,  for  handfuls  of 
barley,  and  for  pieces  of  bread,  to  kill  the  souls  which  ought 
not  to  die , and  to  make  alive  the  souls  which  ought  not  to  live,” 
xiii.  19  ; where  to  kill  also  manifestly  denotes  to  destroy  spirit- 
ual life,  that  is,  faith  and  charity.  And  in  Isaiah,  “ What  will 
ye  do  in  the  day  of  visitation  and  vastation?  they  shall  fall  be- 
neath the  bound  and  beneath  the  slain,”  x.  3,  4 ; where  the  slain 
denote  those  who  are  in  hell,  thus  who  are  in  evils  and  falses. 
Again,  “Thou  art  cast  forth  from  thy  sepulchre  as  an  abominable 
branch,  the  raiment  of  the  slain,  of  one  thrust  through  with  a 
sword ; thou  shalt  not  be  joined  with  them  in  the  sepulchre,  for 
thou  hast  destroyed  thy  land,  thou  hast  killed  thy  people ,”  xiv. 
19,  20;  where  the  slain  denote  those  who  are  deprived  of  spirit- 
ual life;  thou  hast  killed  thy  people,  denotes  that  he  destroyed 
the  truths  and  goods  of  faith.  And  in  John,  “ The  thief  cometli 
not  but  to  steal,  to  kill  and  to  destroy : I am  come  that  they 
may  have  life,57  x.  10  ; to  kill  denotes  to  destroy  the  life  of 
faith ; wherefore  it  is  said,  I am  come  that  they  may  have  life. 
And  in  Mark,  “The  brother  shall  deliver  the  brother  to  death, 
and  the  father  the  children,  and  children  shall  rise  up  against 
parents,  and  shall  kill  them,”  xiii.  12  ; speaking  of  the  last 
times  of  the  church,  when  there  is  no  longer  any  charity,  and 
therefore  neither  any  faith  ; brother,  children,  and  parents, 
in  the  internal  sense,  are  the  goods  and  truths  of  the  church, 
and  to  kill  is  to  destroy  them.  Inasmuch  as  by  one  that  is 
killed  was  signified  one  deprived  of  spiritual  life,  and  by  field 
the  church,  therefore  it  was  a statute  in  the  representative 
church,  that  “ if  any  one  touched  in  the  surface  of  a field,  any 
one  thrust  through  with  a sword,  or  killed , he  should  be  unclean 
seven  days,”  Numb.'  xix.  16;  that  one  thrust  through  with  a 
sword  denotes  truth  extinguished  by  the  false,  see  n.  4503  ; for 
sword  is  the  false  which  extinguishes  truth,  n.  2799,  4499,  6353. 
In  like  manner  this  was  a statute,  “ If  any  one  should  be  found 
killed  in  the  land  of  inheritance  on  a field,  and  it  shall  not  be 
known  who  hath  killed  him,  the  elders  and  judges  shall  mea- 
sure between  the  cities  that  are  round  about,  and  having  thus 
found  the  nearest  city,  they  should  take  a calf,  and  should  strike 
off  its  neck  at  a rapid  stream  ;”  besides  other  particulars,  Deut. 
xxi.  1 to  10. 

6768.  “As  thou  killedst  the  Egyptian?” — That  hereby  is 
signified  as  thou  didst  destroy  the  false,  appears  from  the  sig- 
nification of  killing,  as  denoting  to  destroy,  see  just  above,  n. 
6767 ; and  from  the  signification  of  the  Egyptian,  as  denoting 


EXODUS. 


120 


[Chap.  ii. 


the  scientific  principle  alienated  from  truth,  thus  the  false  prin- 
ciple, see  n.  6692,  6758,  6761. 

6769.  And  Moses  was  afraid,  and  said,  Certainly  the  word 
is  known.” — That  hereby  is  signified  that  he  was  amongst  alien- 
ated scientifics,  and  not  yet  in  truths  so  as  to  be  safe,  appears 
from  the  signification  of  being  afraid,  as  denoting  not  to  be  in 
safety,  for  in  such  case  there  is  fear ; the  reason  why  any  one 
is  not  in  safety,  is,  because  he  is  not  in  truths ; for  they  who 
are  in  truths  are  in  safety  whithersoever  they  go,  even  if  in  the 
midst  of  the  hells  ; the  reason  why  they  who  are  not  yet  in 
truths  are  not  in  safety,  is,  because  non-truths  communicate  with 
evil  spirits  : these  things  are  signified  by  the  above  words,  that 
Moses  was  afraid  and  said,  Certainly  the  word  is  known,  viz., 
to  the  Egyptians  amongst  whom  he  was  ; as  is  also  evident  from 
what  presently  follows,  “ that  Pharaoh  heard  this  word  and 
sought  to  kill  Moses.” 

6770.  Verses  15,  16,  17,  18,  19.  And  Pharaoh  heard  this 
word , and  sought  to  hill  Moses  / and  Moses  fled  from,  before 
Pharaoh , and  dwelt  in  the  land  of  Midian , and  dwelt  near  a 
well.  And  the  priest  of  Midian  had  seven  daughters , and  they 
came  and  drew , and  filled  little  troughs,  to  give  the  flock  of 
their  father  to  drink.  And  the  shepherds  came  and  drove 
them  away  : and  Moses  arose , and  helped  them , and  he  gave 
their  flock  to  drink.  And  they  came  to  Reuel  their  father  / 
and  he  said , Wherefore  have  ye  hastened  to  come  to-day  ? And 
they  said , A man , an  Egyptian , delivered  us  from  the  hand 
of  the  shepherds , and  also  drawing  hath  drawn  for  us,  and 
hath  given  the  flock  to  drink.  And  Pharaoh  heard  this  word, 
and  sought  to  kill  Moses,  signifies  that  the  false  scientific  prin- 
ciple perceiving  this,  was  willing  to  destroy  the  truth  which  is 
of  the  law  from  the  Divine  Being  or  Principle.  And  Moses 
fled  from  before  Pharaoh,  signifies  that  it  was  separated  from 
falses.  And  dwelt  in  the  land  of  Midian,  signifies  life  in  the 
church  with  those  who  are  in  simple  good.  And  dwelt  near  a 
well,  signifies  studious  application  there  in  the  Word.  And  the 
priest  of  Midian  had  seven  daughters,  signifies  the  holy  things 
of  that  church.  And  they  came  and  drew,  signifies  that  they 
were  instructed  in  truths  from  the  Word.  And  filled  little 
troughs,  signifies  that  hence  they  enriched  the  doctrine  of  cliar- 
rity.  To  give  their  flock  to  drink,  signifies  that  hence  they  who 
are  in  good  were  instructed.  And  the  shepherds  came  and 
drove  them  away,  signifies  that  the  teachers,  who  were  in  evils, 
opposed  themselves.  And  Moses  arose  and  helped  them,  signi- 
fies aid  from  truths  which  are  of  the  law  from  the  Divine  Be- 
ing or  Principle.  And  he  gave  their  flock  to  drink,  signifies 
that  hence  they  who  are  in  good  were  instructed.  And  they 
came  to  Beuel  their  father,  signifies  conjunction  with  the  good 
itself  of  that  church.  And  he  said,  Wherefore  have  ye  hast 


EXODUS. 


12 1 


6769— 6774.] 


ened  to  come  to-day?  signifies  perception  that  now  conjunction 
was  sure.  And  they  said,  A man,  an  Egyptian,  delivered  us 
from  the  hand  of  the  shepherds,  signifies  because  scientific 
truth,  which  is  of  the  church,  has  prevailed  over  the  power  of 
the  doctrine  of  the  false  grounded  in  evil.  And  also  drawing 
hath  drawn  for  us,  signifies  that  he  instructed  from  the  Word. 
And  hath  given  the  nock  to  drink,  signifies  those  who  were  of 
the  church  there. 

6771.  “ And  Pharaoh  heard  this  word,  and  sought  to  kill 
Moses.” — That  hereby  is  signified  that  the  false  scientific  per- 
ceiving this,  was  willing  to  destroy  the  truth  which  is  of  the 
law  from  the  Divine  Being  or  Principle,  appears  from  the  sig- 
nification of  hearing,  as  denoting  to  apperceive,  see  n.  5017  ; 
and  from  the  representation  of  Pharaoh,  as  denoting  the  scien- 
tific principle  which  is  contrary  to  the  truths  of  the  church, 
thus  which  is  false,  see  n.  6651,  6679,  6683  ; and  from  the  sig- 
nification of  killing,  as  denoting  to  destroy,  see  n.  6767,  thus 
to  seek  to  kill  denotes  to  be  willing  to  destroy ; and  from  the 
representation  of  Moses,  as  denoting  the  law  divine,  and  truth 
divine,  see  n.  6752,  thus  truth  which  is  of  the  law  divine;  it 
is  said,  truth  which  is  of  the  law  divine,  not  the  law  divine,  be- 
cause the  subject  as  yet  treated  of  is  concerning  the  progress 
of  the  law  divine  in  the  Lord’s  human  principle : from  these 
considerations  it  is  manifest,  that  by  Pharaoh  hearing  this 
word,  and  seeking  to  kill  Moses,  is  signified,  that  the  false 
scientific  principle  apperceiving  this  was  willing  to  destroy  the 
truth,  which  is  of  the  law  divine. 

6772.  “And  Moses  fled  from  before  Pharaoh.” — That  here- 
by is  signified  that  it  was  separated  from  falses,  appears  from 
the  signification  of  flying,  as  denoting  to  be  separated  ; and 
from  the  representation  of  Moses,  as  denoting  truth  which  is 
of  the  law  from  the  Divine  Being  or  Principle,  see  just  above, 
n.  6771.  Here  now  commences  the  fifth  state  of  the  progres- 
sion of  the  law  divine  in  the  Lord’s  human  principle,  and  in 
the  respective  sense,  of  the  progression  of  truth  divine  with 
the  man  who  is  regenerating,  which  is  that  of  separation  from 
falses,  and  of  adjunction  with  the  truths  of  simple  good;  next 
follows  the  sixth  state,  which  is  that  of  adjunction  with  good. 

6773.  “ And  dwelt  in  the  land  of  Midian.” — That  hereby  is 
signified  life  amongst  those  who  are  in  simple  good,  appears 
from  the  signification  of  dwelling,  as  denoting  life,  see  n.  1293, 
3384,  3613,  4451,  6051 ; and  from  the  signification  of  Midian, 
as  denoting  those  who  are  in  the  truths  of  simple  good,  see 
n.  3242,  4756,  4788  ; it  is  said  the  land  (or  earth),  because  the 
church  is  signified,  which  the  land  contains ; that  land  (or 
earth)  denotes  the  church,  see  n.  6765. 

6774.  “ And  dwelt  near  a well.” — That  hereby  is  signified 
studious  application  there  in  the  Word,  appears  from  the  sig- 


122 


EXODUS. 


[Chap.  ii. 


nification  of  dwelling,  as  denoting  life,  see  just  above,  n.  6773, 
in  the  present  case  studious  application  of  life ; and  from  the 
signification  of  a well,  as  denoting  the  Word,  see  n.  2702, 
2424.  The  Word  is  sometimes  called  a well,  sometimes  a foun- 
tain ; when  it  is  called  a well,  the  Word  is  signified  as  to  the 
literal  sense,  and  when  a fountain,  the  Word  is  signified  as  to 
the  internal  sense,  n.  3765  ; he  is  here  said  to  dwell  near  a 
well,  because  the  Word  is  signified  as  to  the  literal  sense,  for 
this  sense  is  the  first  to  those  who  are  regenerating,  and  ad- 
vancing to  truth  divine,  who,  in  the  internal  sense,  are  here 
treated  of ; they  also,  who  are  in  the  truths  of  simple  good,  who 
are  here  meant  by  Midian,  have  no  concern  about  any  other 
sense  than  the  literal. 

6775.  “ And  the  priest  of  Midian  had  seven  daughters.” — 
That  hereby  are  signified  the  holy  things  of  that  church,  ap- 
pears from  the  signification  of  the  daughters  of  a priest,  as  de- 
noting those  things  which  are  of  the  church  ; that  daughter 
denotes  the  church,  see  n.  2362,  3963,  6729,  and  that  a priest 
denotes  the  good  of  love,  n.  1728,  3670,  6148  ; thus  by  the 
daughters  of  a priest  is  signified  the  church  as  to  good ; and 
from  the  signification  of  Midian,  as  denoting  those  who  are  in 
the  truths  of  simple  good,  see  just  above,  n.  6773  ; and  from 
the  signification  of  seven,  as  denoting  what  is  holy,  see  n.  395, 
433,  716,  881,  5265,  5268  : thus  by  the  priest  of  Midian  hav- 
ing seven  daughters  are  signified  the  holy  things  of  the  church 
of  those  who  are  in  the  truths  of  simple  good.  They  are  said 
to  be  in  simple  good,  who  are  in  the  externals  of  the  church, 
and  simply  believe  the  Word  as  to  its  literal  sense,  each  ac- 
cording to  his  apprehension,  and  who  live  also  according  to 
those  things  which  they  believe,  thus  who  are  in  good  accord- 
ing to  its  quality  from  truths;  the  internal  principle  of  the 
church  flows-in  with  them  through  good,  but  whereas  they 
are  not  in  interior  truths,  the  good  which  flows-in  is  rendered 
common  or  general,  thus  obscure,  for  spiritual  light  cannot  in 
this  case  flow-in  into  singulars,  and  thereby  distinctly  illustrate 
things ; they  who  are  of  this  character  in  the  other  life  are 
gifted  with  heaven  according  to  the  quality  of  good  derived 
from  truths.  Such  are  they  who  are  here  meant  by  Midian  ; 
but  in  the  proper  sense  they  are  they  who  are  out  of  the  church, 
and  live  in  good  according  to  their  religious  principle. 

6776.  “And  they  came  and  drew.” — That  hereby  is  signi- 
fied that  they  were  instructed  in  truths  from  the  Word,  appears 
from  the  signification  of  drawing,  as  denoting  to  be  instructed 
in  the  truths  of  faith,  and  to  be  illustrated,  see  n.  3058,  3071  ; 
that  it  was  from  the  Word,  is  signified  by  the  well  from  which 
they  drew  ; that  a well  denotes  the  Word,  see  above,  n.  6774, 

6777.  “ And  filled  little  troughs.” — That  hereby  is  signified 
that  hence  they  enriched  the  doctrine  of  charity,  appears  from 


6775 — 6779.] 


EXODOS. 


123 


tlie  signification  of  filling  from  a well,  as  denoting  to  enrich 
thence  or  from  the  Word  ; and  from  the  signification  of  a little 
trough,  as  denoting  the  doctrine  of  charity.  The  reason  why 
a little  trough  or  water-cask  denotes  the  doctrine  of  charity,  is, 
because  it  is  a wooden  trough  into  which  water  is  drawn  from 
a well  to  give  flocks  to  drink  ; for  what  is  wooden,  in  the  inter- 
nal sense,  signifies  the  good  of  charity,  see  n.  3720;  to  draw, 
signifies  to  be  instructed,  n.  3058,  3071  ; the  water  which  is 
drawn  signifies  the  truth  of  faith,  n.  2702,  3058,  4976,  5668 ; 
the  well  from  which  it  is  drawn  signifies  the  Word,  n.  2702, 
3424,  6774  ; and  to  give  the  flocks  to  drink,  signifies  to  instruct 
in  good  from  the  Word,  n.  3772.  From  these  considerations  it 
may  be  manifest,  that  a little  trough  denotes  the  doctrine  of 
charity. 

6778.  “ To  give  the  flock  of  their  father  to  drink.”' — That 
hereby  is  signified  that  hence  they  might  be  instructed  in  good, 
appears  from  the  signification  of  giving  to  drink,  as  denoting 
to  instruct,  see  n.  3772  ; and  from  the  signification  of  flock,  as 
denoting  those  who  learn  and  are  led  to  the  good  of  charity, 
see  n.  343,  3772,  5913,  6048  ; and  from  the  representation  of 
Reuel,  who  is  here  the  father,  and  who  was  a priest,  as  denot- 
ing the  good  of  that  church,  where  they  are  who  are  in  the 
truth  of  simple  good,  see  above,  n.  6773,  6775. 

6779.  “And  the  shepherds  came  and  drove  them  away.” 
— That  hereby  are  signified  teachers,  who  are  in  evils,  that  they 
opposed  themselves,  appears  from  the  signification  of  shep- 
herds, as  denoting  those  who  teach  and  lead  to  the  good  of 
charity,  see  n.  343,  3795,  6044,  in  the  present  case  who  teach, 
but,  inasmuch  as  they  are  in  evils,  do  not  lead  to  the  good  of 
charity,  of  which  signification  we  shall  speak  presently  ; and 
from  the  signification  of  driving  away,  as  denoting  to  oppose 
themselves  ; and  from  the  signification  of  daughters,  who  are 
those  whom  they  drove  away,  as  denoting  those  things  which 
are  of  the  church,  see  above,  n.  6775.  By  shepherds  are  here, 
indeed,  signified  they  who  teach,  but  who  do  not  lead  to  the 
good  of  charity,  because  they  are  in  evils  ; for  they  who  are  in 
evils  in  no  case  acknowledge  that  charity  and  its  works  contri- 
bute to  salvation,  for  they  cannot  acknowledge  what  is  con- 
trary to  their  life,  inasmuch  as  this  would  be  against  them- 
selves ; and  whereas  they  are  in  evils,  they  do  not  even  know 
what  charity  is,  thus  neither  what  the  works  of  charity  are  ; 
they  teach  faith,  by  it  they  justify,  and  by  it  they  promise 
heaven  ; these  are  they  who  oppose  themselves  to  the  doctrine 
ot  charity  which  is  from  the  Word,  consequently  to  those  who 
are  in  the  truth  of  simple  good,  who  are  signified  by  the 
daughters  of  the  priest  of  Midian,  whom  the  shepherds  drove 
away  from  the  well,  after  that  they  had  drawn  and  filled  little 
troughs  to  give  the  flock  to  drink. 


124 


EXODUS. 


[Chap.  ii. 

6780.  “ And  Moses  arose  and  helped  them.” — -That  hereby 
is  signified  aid  from  the  truths  which  are  of  the  law  from  the 
Di  vine  Being  or  Principle,  appears  from  the  representation  of 
Moses,  as  denoting  truth  which  is  of  the  law  from  the  Divine 
Being  or  Principle,  see  above,  n.  6774  ; and  from  the  significa- 
tion of  helping,  as  denoting  to  bring  aid. 

6781.  “ And  he  gave  their  flock  to  drink.” — That  hereby  is 
signified  that  they  were  instructed  thence  who  were  in  good, 
appears  from  the  signification  of  giving  to  drink,  as  denoting 
to  instruct,  see  n.  3069,  3092,  3774  ; and  from  the  signification 
of  a flock,  as  denoting  those  who  learn,  and  are  led  to  the 
good  of  charity,  see  n.  343,  3772,  5913,  6048,  thus  who  are  in 
good. 

6782.  “ And  they  came  to  Ruel  their  father.” — That  here- 
by is  signified  conjunction  with  the  good  itself  of  that  church, 
appears  from  the  signification  of  coming  to  any  one,  as  denot- 
ing to  be  conjoined  ; and  from  the  representation  of  Ruel,  as 
denoting  good,  because  he  was  a priest ; that  a priest  is  the 
good  of  love,  see  n.  1728,  3670,  6148:  the  conjunction,  which 
is  here  signified,  is  that  of  the  truths  of  the  church  with  its 
good. 

6783.  “ And  he  said,  Wherefore  have  ye  hastened  to  come 
to-day  ?” — That  hereby  is  signified  perception  that  now  con- 
junction was  sure,  appears  from  the  signification  of  saying  in 
the  historicals  of  the  Word,  as  denoting  perception,  see  fre- 
quently above ; and  from  the  signification  of  hastening  to 
come,  as  denoting  sure  conjunction:  that  to  hasten  denotes 
what  is  sure  or  certain,  see  n.  5284;  and  that  to  come  denotes 
conjunction,  see  just  above,  n.  6782;  it  is  not  here  meant  sure 
conjunction  by  the  daughters  hastening  to  come  to  their  father, 
but  by  truth  which  is  of  the  law  from  the  Divine  Being  or 
Principle,  which  is  represented  by  Moses ; this  is  what  was 
perceived. 

6784.  “And  they  said,  A man,  an  Egyptian,  delivered  us 
from  the  hands  of  the  shepherds.” — That  hereby  is  signified  be- 
cause scientific  truth,  which  was  adjoined  to  the  church,  has 
prevailed  over  the  power  of  the  doctrine  of  the  false  grounded 
in  evil,  appears  from  the  signification  of  an  Egyptian  man  (vir), 
as  denoting  scientific  truth ; for  by  man  (vir)  is  signified  truth, 
n.  3134,  and  by  an  Egyptian  the  scientific  principle,  n.  1164, 
1165,  1186,  1462,  4749,  4964,  4966,  4967,  5700,  6692  ; the  rea- 
son why  Moses  is  here  called  a man  an  Egyptian,  is,  because 
by  Moses  is  here  represented  truth,  such  as  appertains  to  those 
who  are  in  the  truth  of  simple  good,  which  is  signified  by  the 
daughters  of  the  priest  of  Midian ; they  are  in  such  truth,  inas- 
much as  they  are  men  of  the  external  church,  see  n.  6775, 
therefore  also  it  is  said  scientific  truth  which  was  adjoined  to 
the  church  ; and  from  the  signification  of  delivering  from  the 


6780— 6787.] 


EXODUS. 


125 


hand  of  the  shepherds,  as  denoting  that  he  prevailed  over  the 
power  of  the  false  grounded  in  evil,  for  to  deliver  is  to  prevail, 
inasmuch  as  he  who  delivers  out  of  the  hand  of  others,  prevails 
over  them  ; hand  denotes  power,  see  n.  878,  3387,  4931  to  4937, 
5327,  5328,  5544,  and  shepherds  are  teachers,  in  the  present 
case  teachers  of  what  is  false  grounded  in  evil,  n.  6779  ; and 
whereas  they  are  teachers,  they  are  also  such  doctrine.  The 
reason  why  scientific  truth  prevails  over  the  power  of  doctrine 
of  the  false  grounded  in  evil,  is,  because  the  Divine  Being  or 
Principle  is  in  all  truth  derived  from  good,  but  in  the  false  de- 
rived from  evil  there  is  a contrary  principle,  and  what  is  con- 
trary to  the  Divine  Being  or  Principle  is  of  no  avail  at  all ; 
therefore  in  the  other  life  a thousand,  who  are  in  the  false 
grounded  in  evil,  prevail  nothing  at  all  against  one  who  is  in 
truth  grounded  in  good,  but  at  the  presence  of  this  one  the 
thousand  fly,  and  unless  they  fly,  they  are  tortured  and  tor- 
mented. It  is  said  the  false  grounded  in  evil,  because  this 
false  is  truly  the  false,  whereas  the  false  not  grounded  in  evil, 
but  in  ignorance  of  the  truth,  is  not  of  such  a character  ; evil  is 
the  thing  which  is  opposite  to  heaven,  but  not  the  false  grounded 
in  ignorance;  yea,  if  in  ignorance  there  be  any  thing  of  inno* 
cence,  then  that  false  is  accepted  of  the  Lord  as  truth,  for  they 
who  are  in  such  a principle,  receive  the  truth. 

6785.  “ And  also  drawing  hath  drawn  for  us.” — That  hereby 
is  signified  that  he  instructed  from  the  Word,  appears  from  the 
signification  of  drawing,  as  denoting  to  instruct  in  the  truths  of 
faith,  and  to  be  illustrated,  see  n.  3058,  3071 ; that  it  was  from 
the  Word,  is  signified  by  the  well  from  which  they  drew  ; that 
a well  is  the  Word,  see  n.  6774. 

6786.  “ And  hath  given  the  flock  to  drink.” — That  hereby 
are  signified  those  who  are  of  the  church  there,  appears  from 
the  signification  of  flock,  as  denoting  those  who  are  in  good, 
and  who  suffer  themselves  to  be  instructed,  see  n.  343,  3772, 
5913,  6048,  in  the  present  case  those  who  are  of  the  church 
there,  who,  it  was  shown  above,  are  they  who  are  in  the  truth 
of  simple  good,  and  are  signified  by  Midian.  Flock  signifies 
both  good  and  the  church,  that  is,  those  who  are  in  good  and 
of  the  church,  for  the  two  are  so  conjoined,  that  one  cannot  be 
separated  from  the  other,  for  he  who  is  in  the  good  of  faith  is 
the  church,  and  he  who  is  the  church  is  in  the  good  of  faith. 

6787.  Yerses  20,  21,  22.  And  he  said  to  his  daughters , 
And  where  is  he,  why  is  it  that  ye  have  left  the  man  f Call 
him,,  and  let  him  eat  bread.  And  Moses  was  willing  to  dwell 
with  the  man,  and  he  gave  Zipporah  his  daughter  to  Moses. 
A nd  she  brought  forth  a son,  and  he  called  his  name  Gershom, 
because  he  said,  I am  a sojourner  in  a strange  land.  And  he 
said  to  his  daughters,  signifies  thought  concerning  the  holy 
things  of  the  church.  And  where  is  he,  why  is  it  that  ye  have 


126 


EXOBUS. 


[Chap.  i£. 

left  the  man  ? signifies  how  without  that  truth  could  they  be 
conjoined  to  the  good  of  the  church.  Call  him,  signifies  that  it 
must  be  conjoined.  And  let  him  eat  bread,  signifies  confirma- 
tion in  good.  And  Moses  was  willing  to  dwell  with  the  man, 
signifies  that  they  agreed  together.  And  he  gave  Zipporah  his 
daughter  to  Moses,  signifies  that  he  adjoined  to  him  the  good 
of  his  church.  And  she  brought  forth  a son,  signifies  the 
truths  thence  derived.  And  he  called  his  name  Gershom,  sig- 
nifies their  quality.  Because  he  said,  I am  a sojourner  in  a 
strange  land,  signifies  that  he  was  instructed  in  truths  in  a 
church  not  his  own. 

6788.  “ And  he  said  to  his  daughters.” — That  hereby  is  sig- 
nified thought  concerning  the  holy  things  of  the  church,  ap- 
pears from  the  signification  of  saying,  as  denoting  thought,  see 
n.  3395;  and  from  the  signification  of  daughters,  as  denoting 
the  holy  things  of  the  church,  see  above,  n.  6775:  the  holy 
things,  which  are  here  signified  by  daughters,  are  truths;  these 
in  the  Word  are  called  holy,  by  reason  that  the  truths,  which 
with  man  become  truths  of  faith,  are  from  good,  and  because 
what  proceeds  from  the  Lord’s  divine  human  principle  is  divine 
truth  from  divine  good  ; hence  it  is  that  the  Holy  Spirit  is  the 
holy  which  proceeds  from  the  Lord  ; for  the  Spirit  himself  does 
not  proceed,  but  the  holy  which  the  Spirit  speaks ; which  every 
one  may  understand  who  weighs  it  in  his  mind.  That  the 
Holy  Spirit,  who  is  also  called  Paraclete,*  is  the  divine  truth 
proceeding  from  the  Lord’s  divine  human  principle,  and  that 
holy  is  predicated  of  divine  truth,  is  manifest  from  the  Lord’s 
words  in  John,  “ I will  ask  the  Father,  that  he  may  give  yon 
another  Paraclete , that  he  may  abide  with  you  for  ever,  the 
spirit  of  truth , whom  the  world  cannot  receive,  because  it  seeth 
him  not,  neither  knowetli  him  : the  Paraclete,  the  Holy  Spirit , 
whom  the  Father  will  send  in  my  name,  he  shall  teach  you  all 
things , and  shall  remind  you  of  all  things  which  I have  said  to 
you,”  xiv.  16, 17,  26.  Again,  “ When  the  Paraclete  shall  come, 
whom  I will  send  unto  you  from  the  Father,  the  spirit  of  truth , 
who  goeth  forth  from  the  Father,  he  shall  testify  of  me,”  xv.  26. 
And  again,  “When  he  the  spirit  of  truth  shall  come,  he  shall 
lead  you  into  all  truth:  he  shall  not  speak  from  himself,  but 
whatsoever  he  shall  hear,  he  shall  speak : he  shall  glorify  me, 
because  he  shall  take  of  mine,  and  shall  announce  it  to  you : 
All  things  that  the  Father  hath  are  mine,  therefore  I said,  that 
he  shall  take  of  mine,  and  shall  announce  it  to  you,”  xvi.  13, 
14,  15.  If  these  passages  be  compared  with  several  others,  it 
may  be  understood,  that  the  Holy  Spirit  is  the  holy  principle 
which  proceeds  from  the  Lord’s  divine  human  principle,  for  the 


* The  original  Greek  is  irapaic^To^,  denoting  an  advocate,  or  one  who  pleads 
in  favour  of  another.  In  our  English  version  of  the  New  Testament  it  is  rendeied 
?7ie  Comforter . 


0788—6791.] 


EXODUS. 


127 


Lord  says,  “Whom  the  Father  shall  send  in  my  name;”  also, 
“Whom  I will  send  unto  }tou  from  the  Father  ;”  and,  farther, 
“He  shall  take  of  mine  and  shall  announce  to  you:  All  tilings 
that  the  Father  hath  are  mine,  therefore  I said,  that  he  shall 
take  of  mine,  and  shall  announce  to  you  ;”  it  is  evident  also  that 
holy  is  predicated  of  truth,  for  the  Paraclete  is  called  the  spirit 
of  truth. 

6789.  “And  where  is  he,  why  is  it  that  ye  have  left  the 
man  ?” — That  hereby  is  signified  how  without  that  truth  could 
they  be  conjoined  to  the  good  of  the  church,  appears  from  the 
signification  of  an  Egyptian  man,  who  is  here  the  man  whom 
they  left,  as  denoting  scientific  truth,  see  above,  n.  678-1 : and 
from  the  signification  of  the  expression,  why  is  it  that  ye  have 
left  the  man,  as  denoting  how  without  that  truth  could  they  be 
conjoined  to  good,  for  to  leave  the  man  in  this  case  denotes  not 
to  be  able  to  be  conjoined.  It  may  be  expedient  to  say  how 
the  case  herein  is:  the  scientific  truth,  which  is  here  repre- 
sented by  Moses,  is  the  truth  of  the  external  church ; this  truth 
exists  from  the  truth  which  is  of  the  law  from  the  Divine  Being 
or  Principle,  which  truth  also  is  Moses,  see  n.  6771,  6780,  and 
the  truth  which  is  of  the  law  from  the  Divine  Being  or  Princi- 
ple is  of  the  internal  church;  external  truth,  unless  it  be  from 
internal  truth,  cannot  be  conjoined  to  good:  this  may  be  illus- 
trated in  the  case  of  the  Word  ; unless  the  internal  of  the  Word 
flows-in  with  those  who  read  the  Word,  and  abide  in  the  literal 
sense,  there  is  not  effected  conjunction  of  truth  from  the  Word 
with  good,  and  the  internal  of  the  Word  then  flows-in,  and  is 
conjoined  with  good,  when  man  accounts  the  Word  holy,  and 
he  then  accounts  it  holy  when  he  is  in  good : the  same  may  be 
illustrated  also  by  the  holy  supper;  scarce  any  know  that  bread 
in  the  hoty  supper  signifies  the  Lord’s  love  towards  the  univer- 
sal human  race,  and  the  reciprocal  love  of  man,  and  that  wine 
represents  charity  ; nevertheless  with  those  who  receive  the 
bread  and  wine  holily,  there  is  effected  conjunction  with  hea- 
ven and  with  the  Lord  thereby,  and  the  goods  of  love  and 
charity  flow-in  by  (or  through)  the  angels,  who  on  this  occasion 
do  not  think  of  bread  and  wine,  but  of  love  and  charity,  see  n. 
3164,  3735,  5915  ; hence  it  is  evident,  that  external  truth  is 
conjoined  with  internal  truth,  when  man  is  in  good,  he  himself 
being  ignorant  of  it. 

6790.  “ Call  him.” — That  hereby  is  signified  that  it  should 
be  conjoined,  appears  from  the  signification  of  calling,  as  de- 
noting to  be  conjoined,  see  n.  6047. 

6791.  “And  let  him  eat  bread.” — That  hereby  is  signified 
confirmation  in  good,  appears  from  the  signification  of  bread, 
as  denoting  the  good  of  love,  see  n.  2165,  2177,  3478,  3735, 
'3813,  4211,  4217,  4735  : the  reason  why  eating  bread  denotes 
confirmation  in  good,  is,  because  by  eating  is  here  signified 


128 


EXODIJS. 


[Chap.  n. 

messing  together,  which  in  the  Word  is  called  feasting  ; mess- 
ings  together,  or  feasts,  were  made  amongst  the  ancients  within 
the  church  for  the  sake  of  conjunction,  and  of  confirmation  in 
good,  see  n.  3596,  3832,  5161. 

6792.  “ And  Moses  was  willing  to  dwell  with  the  man.” — • 
That  hereby  is  signified  that  they  agreed  together,  appears  from 
the  representation  of  Moses,  as  here  denoting  scientific  truth, 
see  above,  n.  6784  ; and  from  the  signification  of  dwelling,  as 
denoting  to  live,  see  n.  1293,  3384,  3613,  and  of  dwelling  with 
any  one,  as  denoting  to  live  together,  see  n.  4451,  consequently 
to  agree  together ; and  from  the  signification  of  man  (vir)  as 
denoting  the  truth  of  the  good  of  that  church  ; that  man  (vir) 
denotes  truth,  see  n.  3134. 

6793.  u And  he  gave  Zipporah  his  daughter  to  Moses.” — 
That  hereby  is  signified  that  he  adjoined  thereto  the  good  of 
his  church,  appears  from  the  signification  of  giving,  viz.,  to 
wife,  as  denoting  to  adjoin  ; and  from  'the  signification  of 
daughter,  as  denoting  good,  see  n.  489,  490,  491,  and  also  the 
church,  n.  2362,  3963,  6729  ; Zipporah  signifies  the  quality  of 
the  good  of  that  church  ; and  from  the  representation  of  Moses, 
as  denoting  scientific  truth,  see  n.  6784. 

6794.  “ And  she  brought  forth  a son.” — That  hereby  are 
signified  the  truths  thence  derived,  appears  from  the  significa- 
tion of  bringing  forth,  as  being  predicated  of  those  things  which 
are  of  the  church,  which  are  faith  and  charity : these  births 
exist  from  the  heavenly  marriage,  which  is  that  of  good  and 
truth,  which  marriage  is  represented  by  marriages  on  earth  ; 
and  from  the  signification  of  a son,  as  denoting  truth,  see  n. 
489,  491,  533,  2623,  3373. 

6795.  “ And  he  called  his  name  Gershom.” — That  hereby 
is  signified  the  quality  thereof,  viz.,  of  truths,  appears  from  the 
signification  of  a name,  and  of  calling  a name,  as  denoting 
quality,  see  n.  144,  145,  1754,  2009,  2724,  3006,  3421,  6674 ; 
Gershom  involves  the  quality  of  those  truths,  viz.,  that  they 
are  those  wherein  he  was  instructed  in  a church  not  his  own, 
as  now  follows. 

6796.  “ Because  he  said,  I am  a sojourner  in  a strange  land.” 
— That  hereby  is  signified  that  he  was  instructed  in  truths  in  a 
church  not  his  own,  appears  from  the  signification  of  being  a 
sojourner,  as  denoting  one  who  is  instructed  in  those  things 
which  are  of  the  church  ; and  from  the  signification  of  land  or 
earth,  as  denoting  the  church,  see  n.  662,  1067,  1262,  1733, 
1850,  2117,  2118,  2928,  3355,4447,4535,  5557  ; hence  a strange 
land  is  a church  not  his  own. 

6797.  Verses  23,  24,  25.  And  it  came  to  pass  in  these 
many  days  that  the  king  of  Egypt  died , and  the  sons  of  Israel 
sighed  from  the  bondage , and  cried  / and  their  cry  went  up  to 
God  from  the  bondage . And  God  heard  their  groaning , and 


6792 — 6803.J 


EXODUS. 


129 


God  remembered  his  covenant  with  Abraham , with  Isaac , and 
with  Jacob.  And  God  saw  the  sons  of  Israel , and  God  knew . 
And  it  came  to  pass  in  these  many  days,  signifies  after  many 
changes  of  state.  That  the  king  of  Egypt  died,  signifies  an  end 
of  the  former  false  principle.  And  the  sons  of  Israel  sighed 
from  the  bondage,  signifies  grief  on  account  of  the  attempt  to 
subjugate  the  truth  of  the  church.  And  cried,  signifies  implo- 
ration.  And  their  cry  went  up  to  God  from  the  bondage,  sig- 
nifies that  they  were  heard.  And  God  heard  their  groaning, 
signifies  aid.  And  God  remembered  his  covenant  with  Abra- 
ham, with  Isaac,  and  with  Jacob,  signifies  by  reason  of  con- 
junction with  the  church  by  the  Lord’s  divine  human  principle. 
And  God  saw  the  sons  of  Israel,  signifies  that  he  gifted  the 
church  with  faith.  And  God  knew,  signifies  that  he  gifted 
with  charity. 

6798.  “ And  it  came  to  pass  in  these  many  days.” — That 
hereby  is  signified  after  several  changes  of  state,  appears  from 
the  signification  of  days,  as  denoting  states,  see  n.  23,  487, 
488,  493,  893,  2788,  3462,  3785,  4850  ; thus  by  coming  to  pass 
in  many  days,  is  signified  after  several  states,  or  several  changes 
of  state. 

6799.  “ The  king  of  Egypt  died.” — That  hereby  is  signified 
an  end  of  the  former  false  principle,  appears  from  the  signifi- 
cation of  dying,  as  denoting  to  cease  to  be,  see  n.  494,  6587, 
6593,  thus  an  end ; and  from  the  representation  of  Pharaoh, 
or  the  king  of  Egypt,  as  denoting  the  false  scientific  principle, 
see  n.  6651,  6679,  6683,  6692. 

6800.  “ And  the  sons  of  Israel  sighed  from  the  bondage.” — 
That  hereby  is  signified  grief  by  reason  of  the  attempt  to  sub- 
due the  truth  of  the  church,  appears  from  the  signification  of 
sighing,  as  denoting  grief ; and  from  the  representation  of  the 
sons  of  Israel,  as  denoting  the  truths  of  the  church,  see  n,.  5414,. 
5879,  5951  ; and  from  the  signification  of  bondage,  as  denoting, 
an  attempt  to  subjugate,  see  n.  6666,  6670,  6671. 

6801.  “ And  cried.” — That  hereby  is  signified  imploration,. 
appears  without  explication. 

6802.  “ And  their  cry  went  up  to  God  from  the  bondage.”' 
— That  hereby  is  signified  that  they  were  heard,  may  also  ap- 
pear without  explication,  for  it  follows,  that  God  heard  their 
groaning,  and  remembered  his  covenant  with  Abraham,  with 
Isaac,  and  with  Jacob. 


6803.  “ And  God  heard  their  groaning.” — That  hereby  is- 
signified  aid,  appears  from  the  signification  of  hearing,  as  de- 
noting to  obey,  see  n.  2542,  3869,  4652  to  4600,  5017  ; but 
when  it  is  said  of  the  Lord,  it  denotes  to  provide  and  bring 
aid,  for  whom  the  Lord  hears,  to  him  he  brings  aid,;,  and  from 
the  signification  of  groaning,  as  denoting  grief  by.  reason  of  an 
attempt  to  subjugate  by  falses. 


VOL,  VII. 


9 


130 


EXODUS. 


[Chap.  ii. 


6804.  “And  God  remembered  his  covenant  with  Abra- 
ham, with  Isaac,  and  with  Jacob.” — That  hereby  is  signified 
by  reason  of  conjunction  with  the  church  by  the  Lord’s  divine 
human  principle,  appears  from  the  signification  of  covenant, 
as  denoting  conjunction,  of  which  we  shall  speak  presently ; 
and  from  the  representation  of  Abraham,  of  Isaac,  and  of 
Jacob,  with  whom  a covenant  was  made,  as  denoting  the 
Lord’s  divine  human  principle;  that  Abraham  represents  the 
Lord  as  to  the  divine  principle  itself,  Isaac  as  to  the  divine 
rational,  and  Jacob  as  to  the  divine  natural,  see  n.  1893, 
2011,  2066,  2072,  2083,  2630,  3194,  3210,  3245,  3251,  3305, 
3439,  3576,  3599,  3704,  4180,  4286,  4538,  4570,  4615,  6098, 
6185,  6276,  6424  : that  where  mention  is  made  of  Abra- 
ham, Isaac,  and  Jacob  in  the  Word,  in  the  spiritual  sense 
they  are  not  understood,  may  be  manifest  from  this  con- 
sideration, that  names  in  no  case  penetrate  into  heaven,  but 
only  what  is  signified  by  those  that  are  named,  thus  things 
themselves,  the  qualities  of  things,  and  the  states  of  things, 
which  are  of  the  church,  and  which  are  of  the  Lord’s  king- 
dom, and  which  are  of  the  Lord  himself ; and  moreover  the 
angels  in  heaven  in  no  case  determine  their  thoughts  to  par- 
ticular persons,  for  this  would  be  to  bound  the  thoughts, 
and  to  withdraw  from  the  universal  perception  of  things,  in 
which  perception  angelic  speech  is  grounded ; hence  it  is, 
that  the  things  which  the  angels  speak  in  heaven  are  ineffable, 
and  far  above  human  thought,  which  is  not  extended  to  uni- 
versal, but  is  contracted  to  particulars ; when,  therefore,  it  is 
read  that  “ many  shall  come  from  the  east  and  the  west,  and 
shall  lie  down  with  Abraham , and  Isaac , and  Jacob  in  the 
kingdom  of  the  heavens,”  Matt.  viii.  11,  the  angels  perceive 
the  Lord’s  presence  and  the  appropriation  of  truth  and  good, 
which  proceed  from  his  divine  human  principle;  also  when 
it  is  read,  “ that  Lazarus  was  taken  up  into  Abraham? s bo- 
som” Luke  xvi.  22,  the  angels  perceive  that  he  was  taken  up 
into  heaven  where  the  Lord  is  present ; hence  also  it  may 
be  manifest  that  by  the  covenant  with  Abraham,  Isaac,  and 
Jacob,  in  the  internal  sense  is  meant  conjunction  by  the 
Lord’s  divine  human  principle.  That  the  divine  human 
principle  is  a covenant,  that  is,  conjunction  itself,  may  be 
manifest  from  several  passages  in  the  Word,  as  in  Isaiah,  “/ 
will  give  thee  for  a covenant  to  the  people,  for  a light  of  the 
Gentiles,”  xlii.  6.  Again,  / have  given  thee  for  a covenant 
of  the  people , to  restore  the  earth,  to  divide  the  vastated  in- 
heritances,” xlix.  8.  Again,  “Incline  your  ear  and  go  to  me, 
hear  and  your  soul  shall  live,  thus  wiil  I establish  for  you  a 
covenant  of  eternity,  the  sure  mercies  of  David  : behold,  I have 
given  him  a witness  to  the  people,  a prince  and  lawgiver  to 
the  nations,”  lv.  3,  4.  And  in  Malachi,  “ The  Lord  whom  ye 


6804.] 


EXODUS. 


131 


seek  cometh  suddenly  to  his  temple,  and  the  angel  of  the  cove- 
nant whom  ye  desire,  behold  he  cometh,”  iii.  1.  And  in  the 
second  book  of  Samuel,  “ He  hath  set  for  me  a covenant  of 
eternity , to  be  arranged  to  all  and  to  be  kept,”  xxiii.  5 ; the 
subject  treated  of  in  these  passages  is  manifestly  concerning  the 
Lord,  and  concerning  the  conjunction  of  the  human  race  with 
the  divine  principle  of  the  Lord  itself  by  his  divine  human  ; that 
the  Lord  as  to  the  divine  human  is  a mediator,  and  that  no  one 
can  come  to  the  divine  itself,  which  is  in  the  Lord  and  is  called 
Father,  except  by  the  Son,  that  is,  by  the  divine  human,  is 
known  in  the  church  ; thus  the  Lord,  as  to  the  divine  human, 
is  conjunction  : who  can  comprehend  the  divine  itself  by  any 
thought,  and  if  he  cannot  comprehend  it  in  thought,  who  can 
be  conjoined  to  it  in  love?  But  the  divine  human  principle 
every  one  can  comprehend  in  thought,  and  be  conjoined  to  it  in 
love.  That  a covenant  is  conjunction,  may  be  manifest  from 
the  covenants  made  between  kingdoms,  in  that  they  are  joined 
together  thereby,  and  in  that  they  are  stipulations  on  each  part, 
which  were  to  be  kept,  that  the  conjunction  might  be  inviolable  ; 
those  stipulations  or  compacts  are  also  called  covenant.  The 
stipulations  or  compacts,  which  in  the  Word  are  called  covenant, 
are  on  the  part  of  man,  in  a confined  sense,  the  ten  precepts, 
or  the  decalogue  ; in  a more  extended  sense  they  are  all  the 
statutes,  commandments,  laws,  testimonies,  precepts,  which  the 
Lord  enjoined  from  mount  Sinai  by  Moses  ; and  in  a sense  still 
more  extended  they  are  the  books  of  Moses,  the  things  con- 
tained therein  being  to  be  observed  on  the  part  of  the  sons  of 
Israel.  On  the  part  of  the  Lord  it  is  mercy  and  election.  That 
the  ten  precepts  or  the  decalogue  are  a covenant , is  manifest 
from  the  following  passages:  “ Jehovah  hath  declared  to  you 
his  covenant , which  he  commanded  you  to  do,  the  ten  Words 
which  he  wrote  on  two  tables  of  stone,”  Dent.  iv.  13,  23  ; and 
because  the  two  tables  of  stone,  on  which  the  ten  precepts  were 
written,  were  deposited  in  the  ark,  Exod.  xxv.  16,  21,  22  ; xxxi. 
18  ; xxxii.  15, 16, 19  ; xl.  20,  therefore  the  ark  was  called  the  ark 
of  the  covenant , Deut.  xxxi.  9,  24,  25,  26  ; Joshua  iii.  3,  6,  14; 
iv.  7 ; Judges  xx.  27  ; 2 Samuel  xv.  24 ; 1 Kings  viii.  21  ; in 
which  latter  passage  Solomon  thus  speaks,  “ I have  sot  there  the 
place  of  the  ark , where  is  the  covenant  of  Jehovah , which  he 
made  with  our  fathers :”  and  in  the  Revelation,  “The  temple 
of  God  was  open  in'  heaven,  and  there  was  seen  the  ark  of  His 
co'venant  in  His  temple,”  xi.  19.  That  the  appellation  of  cove- 
nant is  given  to  all  the  judgments  and  statutes  which  the  Lord 
commanded  by  Moses  to  the  people  of  Israel , and  also  to  the 
books  of  Moses  themselves , is  manifest  from  the  following  pas- 
sages : “ On  the  mouth  of  these  words  I have  made  a covenant 
with  you  and  with  Israel,”  Exodus  xxxiv.  27 ; the  things  which 
in  this  passage  are  called  a covenant  were  several  of  the  sacri- 


132 


EXODUS. 


[Chap,  ii, 

‘fices,  feasts,  and  tilings  unleavened.  Again,  “ Moses  took  the 
hook  of  the  covenant , and  read  in  the  ears  of  the  people,  who 
said,  All  that  Jehovah  hath  spoken  we  will  do  and  hear,”  Exod. 
xxiv.  7,  8 ; and  in  the  second  book  of  Kings,  “ Joshua  king  of 
Judah  in  the  house  of  Jehovah  in  the  presence  of  them  all  read 
the  words  of  the  hook  of  the  covenant  found  in  the  house  of 
Jehovah ; and  he  made  a covenant  before  Jehovah,  to  establish 
the  words  of  the  covenant  written  in  that  hook ; and  all  the 
people  stood  in  the  covenant.  The  king  commanded  all  the  peo- 
ple to  make  a passover  to  Jehovah  God,  according  to  what  was 
written  in  the  hook  of  the  covenant ,”  xxiii.  2,  3,  21.  And  in  David, 
“ If  thy  sons  shall  keep  my  covenant  and  my  testimony,  which 
I have  taught  them,  their  sons  also  shall  sit  even  to  eternity  on 
thy  throne,”  Psalm  cxxxii.  12.  That  covenant  is  conjunction 
by  love  and  faith,  is  manifest  from  Jeremiah,  u Behold  the  days 
come,  saith  Jehovah,  that  I will  make  a new  covenant  with  the 
house  of  Israel  and  with  the  house  of  Judah,  not  as  the  covenant 
which  I made  with  their  fathers,  because  they  made  my  covenant 
void  ; but  this  is  the  covenant  which  I will  make  with  the  house 
of  Israel  after  these  days,  I will  give  my  law  in  the  midst  of  them, 
and  on  their  heart  will  I write  it,  and  I will  be  to  them  for  a 
God,  and  they  shall  be  to  me  for  a people,”  xxxi.  31,  32,  33  ; 
where  to  give  a law  in  the  midst  of  them,  and  to  write  it  on 
their  heart,  denotes  to  gift  with  faith  and  charity  ; by  faith  and 
charity  is  effected  the  conjunction,  which  is  described  by  the 
words,  “I  will  be  to  them  for  a God,  and  they  shall  be  to  me 
for  a people.”  Again,  in  the  same  prophet,  “ I will  establish 
for  them  the  covenant  of  an  age , that  I will  no  more  turn  my- 
self away  after  them,  and  I will  do  them  good  ; hut  my  fear  I 
will  give  into  their  heart , that  they  shall  not  go  hack  from  mef 
xxxii.  40 ; conjunction  by  love,  which  is  the  covenant,  is  signi- 
fied by  the  expression,  “ I will  give  my  fear  into  their  heart, 
that  they  shall  not  go  back  from  me.”  And  in  Ezekiel,  “ / 
will  establish  for  them  a covenant  of  peace,  a covenant  of  eter- 
nity shall  be  with  them,  and  I will  give  them,  and  multiply 
them,,  and  place  a sanctuary  in  the  midst  of  them,  and  my  habi- 
tation shall  be  amongst  them,  and  I will  be  to  them  for  a God, 
and  they  shall  be  to  me  for  a people,”  xxxvii.  26,  27  ; in  this 
passage  conjunction  by  faith  and  love,  which  are  a covenant,  is 
described  by  a sanctuary  in  the  midst  of  them,  and  by  a habi- 
tation amongst  them,  and  by  the  words  “ I will  be  to  them  for 
a God,  and  they  shall  be  to  me  for  a people.”  Again,  in  the 
same  prophet,  “ When  I passed  by  beside  thee,  and  saw  thee, 
that  behold  it  was  thy  time,  the  time  of  loves,  and  I entered 
into  a covenant  with  thee , that  thou  shouldst  he  minef  xvi.  8 ; 
speaking  of  Jerusalem,  whereby  is  signified  the  ancient  church  ; 
that  to  enter  into  a covenant  that  thou  mightest  be  mine,  is 
marriage,  or  spiritual  conjunction,  is  evident.  Inasmuch  as 


EXODUS. 


133 


6805.] 

cc/venant  signifies  conjunction,  a wife  is  also  called  a wife  of 
the  covenant , Malachi  ii.  14;  and  conjunction  amongst  breth- 
ren is  called  the  covenant  of  brethren , Amos  i.  9.  By  cov- 
enant also  is  signified  conjunction  in  David,  “ I have  made  a 
covenant  with  my  elect ; I have  sworn  to  David  my  servant,” 
Psalm  lxxxix.  3.  That  the  compact  of  a covenant  on  the  part 
of  the  Lord  is  ?nercy  and  election , is  manifest  from  David,  “ All 
the  ways  of  Jehovah  are  mercy  and  truth  to  them  that  keep  his 
covenant  and  his  testimonies,”  Psalm  xxv.  10.  And  in  Isaiah, 
“The  mountains  shall  recede,  and  the  hills  shall  be  removed, 
and  my  mercy  shall  not  recede,  and  the  covenant  of  my  peace 
shall  not  be  removed,  saith  Jehovah  that  hath  mercy  on  thee,” 
liv.  10.  And  in  Moses,  “ Jehovah  thy  God,  the  very  God,  the 
faithful  God,  keeping  the  covenant  of  mercy  to  them  that  love 
him , and  to  them  that  keep  his  precepts,  to  the  thousandth 
generation,”  Deut.  vii.  9,  12.  Again,  “ If  ye  will  keep  my 
covenant , ye  shall  be  to  me  for  a peculiar  possession  out  of  all 
people,”  Exod.  xix.  5.  Again,  “ I will  have  respect  to  you,  and 
will  make  you  fruitful,  and  will  multiply  you,  and  will  confirm 
my  covenant  with  you,”  Lev.  xxvi.  9 ; to  have  respect  to  them 
is  of  mercy,  to  make  them  fruitful  and  multiply  them  is  to  gift 
them  with  charity  and  faith : they  who  are  gifted  with  those 
gifts  are  called  the  elect,  thus  these  things  are  of  election ; also 
that  they  should  be  for  a peculiar  possession.  There  were 
also  signs  of  a covenant  in  the  representative  church , and  those 
signs  were  such  things  as  brought  conjunction  into  remembrance : 
circumcision  was  such  a sign,  Gen.  xvii.  11  ; for  circumcision 
signified  purification  from  filthy  loves,  on  the  removal  of  which 
heavenly  love  is  insinuated,  by  which  there  is  conjunction  : 
the  sabbath  is  also  called  an  eternal  covenant , Exodus  xxxi.  1 6 : 
it  is  said  also  that  the  “ show-bread  should  be  for  the  sons  of 
Israel  by  an  everlasting  covenant ,”  Lev.  xxiv.  8 : especially  the 
blood,  as  is  manifest  from  Moses,  “ Moses  took  the  book  of  the 
covenant , and  read  in  the  ears  of  the  people,  who  said,  All  that 
Jehovah  hath  spoken  we  will  do  and  hear:  then  Moses  took 
the  blood  of  the  peace-making  sacrifice , and  sprinkled  on  the  peo- 
ple, and  said,  Behold  the  blood  of  the  covenant  which  Jehovah 
hath  established  with  you  upon  all  these  words,”  Exod.  xxiv.  7,  8b 
And  in  Zechariah,  “ By  the  blood  of  thy  covenant  I will  send 
forth  the  bound  out  of  the  pit  wherein  is  no  water,”  ix.  11  ; 
blood  was  a covenant,  or  the  sign  of  a covenant,  because  it  sig- 
nified conjunction  by  spiritual  love,  that  is,  by  charity  towards 
the  neighbour ; on  which  account,  when  the  Lord  instituted  the 
holy  supper,  lie  called  his  blood  the  blood  of  the  new  covenant , 
Matt.  xxvi.  28.  From  these  considerations  it  may  now  be 
manifest,  what  is  meant  in  the  Word  by  covenant  in  the  internal 
sense. 

6805.  “ And  God  saw  the  sons  of  Israel.” — That  hereby  is 


134 


EXODUS. 


[Chap.  ii. 

signified  that  he  gifted  the  church  with  faith,  appears  from  the 
signification  of  seeing,  as  denoting  to  have  faith,  see  n.  897, 
2325,  2807,  3863,  3869,  4403  to  4421,  5400:  hence  God’s  see- 
ing denotes  to  gift  with  faith,  for  faith  is  from  God  ; and  from 
the  signification  of  the  sons  of  Israel,  as  denoting  the  church, 
see  n.  6637. 

6806.  “ And  God  knew.” — That  hereby  is  signified  that  he 
gifted  with  charity,  appears  from  the  signification  of  knowing, 
when  it  is  predicated  of  God,  that  is,  of  the  Lord,  as  denoting 
to  gift  with  charity;  for  it  is  charity  which  conjoins  the  Lord 
with  man,  and  causes  the  Lord  to  be  present  with  him,  conse- 
quently to  know  him  ; the  Lord  indeed  knows  all  in  the  uni- 
verse, but  not  as  a father  his  sons,  except  those  who  are  in  the 
good  of  love  and  charity  ; therefore  the  Lord  says  of  those  who 
are  in  good,  whom  he  calls  his  sheep,  “ I am  the  good  shepherd, 
and  know  mine,  and  am  known  by  mine  : my  sheep  hear  my 
voice,  and  I know  them,  and  they  follow  me,”  John  x.  14,  27 : 
hut  of  those  who  are  in  evil,  the  Lord  says,  that  he  doth  not 
know  them,  as  in  Matthew,  “Many  shall  say  to  me  in  that  day, 
Lord,  Lord,  have  not  we  prophesied  by  thy  name,  and  by  thy 
name  cast  out  demons,  and  in  thy  name  done  many  virtues  ? 
but  then  will  I confess  to  them,  I do  not  know  you  • depart  from 
me,  ye  workers  of  iniquity,”  vii.  22,  23.  Again  in  the  same 
Evangelist,  “ At  length  came  also  the  other  virgins,  saying, 
Lord,  Lord,  open  to  us:  but  he  answering  said,  verily  I say 
unto  you,  I do  not  know  you,”  xxv.  11,  12.  And  in  Luke, 
When  once  the  master  of  the  house  hath  risen,  and  hath  shut 
the  door,  then  ye  shall  begin  to  stand  without  and  to  knock  at 
the  door,  saying,  Lord,  Lord,  open  to  us  ; but  he  answering  shall 
say  to  them,  I know  you  not  whence  ye  are : then  shall  ye  begin 
to  say,  We  have  eaten  before  thee,  and  have  drunken,  and  thou 
hast  taught  in  our  streets:,  but  he  shall  say,  I say  unto  you,  I 
know  you  not  whence  ye  are  • depart  from  me,  all  ye  workers  of 
iniquity,”  xiii.  25,  26,  27  : hence  it  is  evident,  that  to  be  known, 
-when  it  is  said  by  the  Lord,  denotes  to  be  in  the  good  of  char- 
ity, that  is,  denotes  to  be  gifted  with  that  good,  because  all  the 
good  of  charity  comes  from  the  Lord  ; and  that  not  to  be  known, 
denotes  to  be  in  evil ; to  know  involves  conjunction,  and  man  is 
said  to  be  so  far  known  by  the  Lord,  as  he  is  conjoined  to  him  ; 
they  who  are  not  conjoined  the  Lord  also  knows,  yea  the  most 
-singular  things  appertaining  to  each,  John  ii.  24,  25  ; but  these, 
inasmuch  as  they  are  in  evil,  are  in  another  presence,  which  is 
as  it  were  absence,  although  the  Lord  is  not  absent,  but  the 
.man  and  the  spirit,  who  is  in  evil,  is  he  who  is  absent,  in  which 
case  it  is  said  that  the  Lord  does  not  know  them : an  image  of 
this  thing  appears  amongst  angels  and  spirits  ; they  who  are 
alike  as  to  states  of  the  life,  appear  to  be  near  each  other,  and 
thus  mutually  know  each  other  : but  they  who  are  unlike  as  to 


/ 


6806— 6809.] 


EXODUS. 


135 


states  of  the  life,  appear  to  each  other  at  a distance,  neither  do 
they  so  know  each  other : in  a word,  in  the  other  life  a likeness 
of  state  makes  the  inhabitants  to  appear  present,  and  to  be 
known  ; and  an  unlikeness  of  state  causes  them  to  appear  absent, 
and  not  to  be  known. 


ON  THE  SPIRITS  OF  THE  PLANET  MERCURY. 

6807.  TIL  A T the  universal  heaven  resembles  a man , which 
is  called  the  Grand  Man,  and  that  all  and  singular  the  things 
appertaining  to  man,  both  his  exteriors  and  interiors,  corre- 
spond to  that  man  or  heaven,  has  been  shown  at  the  close  of 
several  chapters:  but  to  constitute  that  Grand  Man,  they  who 
come  into  another  life  from  this  earth  are  not  sufficient,  they 
being  few  respectively , therefore  there  is  need  of  others  from 
several  other  earths  j and  it  is  provided  by  the  Lord,  that  as 
soon  as  there  be  any  where  wanting  the  quality  or  quantity  of 
correspondence,  there  be  instantly  summoned  those  from  some 
earth  who  may  make  up  the  deficiency,  that  so  the  proportion 
may  be  preserved,  and  thus  heaven  be  kept  in  due  consistence. 

6808.  What  the  spirits  in  the  planet  Mercury  have  refer- 
ence to  in  the  Grand  Man  has  also  been  discovered  to  me  from 
heaven,  viz.,  that  they  have  reference  to  the  memory,  but  to  the 
memory  of  things  abstracted  from  earthly  and  mere  material 
things.  But  inasmuch  as  it  has  been  given  me  to  discourse 
with  them,  and  this  for  several  weeks,  and  to  hear  what  is  their 
quality,  and  to  explore  how  the  case  is  with  those  who  are  in 
that  earth,  I am  willing  to  adduce  the  experience  which  I have 
had  on  the  occasion. 

6809.  On  a time  they  came  to  me,  and  inquired  into  those 
things  which  were  in  my  memory  y this  is  in  the  power  of  spir- 
its to  do  with  the  utmost  skill,  for  when  they  come  to  mam,  they 
see  in  his  memory  singular  the  things  which  the  man  is  ac- 
quainted with  : when,  therefore,  the  spirits  of  Mercury  in- 
quired into  various  things,  and  amongst  others  concerning  also 
the  cities  and  places  where  I had  been,  I observed  that  they 
were  not  willing  to  know  any  thing  about  the  temples,  the  pal- 
aces, the  houses,  the  streets,  but  only  about  those  things  which 
I had  heard  were  done  in  those  places,  also  concerning  the 
things  appertaining  to  the  government  which  had  place  there, 
and  to  the  genius  and  manners  of  the  inhabitants,  and  things 
of  a like  nature  ; for  such  things  cohere  with  places  in  man's 
memory,  wherefore  when  the  places  are  excited  those  things 
also  come  into  view.  I was  surprised  to  find  them  of  such  a 
quality,  wherefore  I asked  why  they  passed  by  the  magnificent 


136 


EXODUS. 


[Chap.  ii. 

cies  of  the  places , and  only  inquired  into  the  things  and  the 
deeds  there  transacted  f They  said , they  had  no  delight  in 
looking  upon  material , corporeal , and  terrestrial  things , 

things  real : hence  it  was  first  evidenced , ^A«£  tfAg 
spirits  of  that  earth , m £Ae  Grand  Man , have  reference  to  the 
memory  of  things  abstracted  from  material  and  terrestrial 
things. 

6810.  It  has  been  told  me,  that  such  is  their  life  in  their 
earth  that  they  have  no  concern  about  terrestrial  and  corporeal 
things,  but  about  the  statutes,  the  laws  and  governments  of  ihe 
nations  there,  also  about  the  things  of  heaven,  which  are 
innumerable : and  I have  been  further  told  that  several  men 
of  that  earth  discourse  with  spirits,  and  that  hence  they  have 
the  knowledges  of  spiritual  things,  and  of  the  states  of  life  after 
death,  and  hence  also  a contempt  of  things  corporeal  and  ter- 
restrial y for  they  who  know  of  a certainty,  and  believe  in  a 
life  after  death,  are  concerned  about  heavenly  things,  a*  being 
eternal  and  happy,  but  not  about  worldly  things,  only  so  far 
as  the  necessities  of  life  require. 

6811.  With  what  eagerness  they  inquire  into  and  imbibe 
the  knowledges  of  things,  such  as  appertain  to  the  memory 
elevated  above  the  sensualities  of  the  body,  might  be  manifest  to 
me  from  this  consideration,  that  when  they  looked  into  those 
things  which  I knew  respecting  heavenly  things,  they  passed 
hastily  through  them  all,  declaring  instantly  the  nature  and 
quality  of  each  y for  when  spirits  come  to  man,  they  enter  into 
all  his  memory,  and  excite  thence  what  suits  themselves  y yea, 
what  I have  often  observed,  they  read  the  things  contained  there- 
in, as  out  of  a book  y the  spirits  of  Mercury  did  this  with 
greater  skill  and  expedition,  because  they  did  not  stop  at  such 
things  as  are  sluggish,  and  which  confine  and  consequently  re- 
tard the  internal  sight,  as  all  terrestrial  and  corporeal  things 
do  when  regarded  as  ends,  that  is,  when  alone  loved  y but  they 
looked  into  the  things  themselves  y for  things  which  are  not 
clogged  with  things  terrestrial,  elevate  the  mind  upwards,  thus 
introduce  it  into  an  extensive  field,  whereas  mere  material 
things  sink  the  mind  downwards,  and  thus  contract  its  field. 
Their  eagerness  to  acquire  knowledges  was  also  evident  from 
the  following  circumstances : on  a time  when  I was  writing 
somewhat  concerning  things  to  come,  and  they  were  at  a dis- 
tance, so  that  they  could  not  look  into  those  things  from  my 
memory,  because  I was  not  willing  to  read  them  in  their  pres- 
ence, they  were  very  indignant,  and  contrary  to  their  usual 
behaviour,  they  were  disposed  to  abuse  me,  calling  me  one  of 
the  worst  of  men,  with  like  indignities  y and  that  they  might 
give  a proof  of  their  resentment,  they  caused  a kind  of  con- 
traction attended  with  pains  on  the  right  side  of  my  head  even 
to  the  ear  y but  these  things  did  not  hurt  me  y nevertheless,  in 


6810— 6815.] 


EXODUS. 


137 


consequence  of  having  done  evil , they  removed,  themselves  to  a 
yet  greater  distance , but  presently  they  stood  still  again , being 
desirous  to  know  what  I had  written  concerning  things  to  come  / 
such  is  their  eager  thirst  after  knowledges. 

6812.  The  spirits  of  Mercury,  above  all  other  spirits,  pos- 
sess the  knowledges  of  things,  as  well  respecting  this  solar  sys- 
tem, as  respecting  the  earths  which  are  in  the  starry  heavens  ; 
and  what  they  have  once  acquired  to  themselves,  that  they  retain 
and  also  recollect  it,  as  often  as  any  thing  similar  occurs: 
hence  also  it  may  appear  manifest,  that  the  memory  of  spirits 
is  much  more  perfect  than  the  memory  of  men  • also  that  what 
spirits  hear,  see,  and  apperceive,  they  retain,  and  especially 
such  things  as  they  are  delighted  with,  as  these  spirits  are 
delighted  with  the  knowledges  of  things  • for  whatsoever  things 
cause  delight,  and  affect  the  love,  these  flow-in  as  it  were  spon- 
taneously, and  remain  • other  things  do  not  enter,  but  only 
touch  the  surface  and  pass  by. 

6813.  When  the  spirits  of  Mercury  come  to  other  societies, 
they  explore  and  collect  from  them  what  they  know,  and  then 
they  depart  / such  communication  also  is  given  amongst  spirits, 
that  when  they  are  in  society,  if  they  are  accepted  and  loved, 
aU  things  which  they  know  are  communicated,  and  this  not  by 
any  discourse,  but  by  influx.  In  consequence  of  their  know - 
ledges,  the  spirits  of  Mercury  have  an  extraordinary  degree  of 
haughtiness,  wherefore  they  are  told,  that  although  they  know 
innumerable  things,  still  there  are  infinite  things  which  they  do 
not  know  ; and  that  if  their  knowledges  should  increase  to  eter- 
nity, the  notice  even  of  common  or  general  things  would  be  un- 
attainable ‘ they  were  told  likewise  of  their  haughtiness  and 
high-mindedness,  and  how  unbecoming  such  a temper  is  ; but 
they  replied,  that  it  was  not  haughtiness,  but  only  a glorying  by 
reason  of  the  faculty  of  their  memory  ; thus  they  have  the  art 
of  exculpating  themselves  and  of  excusing  tlieir  foibles. 

6814.  They  are  averse  to  verbal  discourse  because  it  is  ma- 
terial, wherefore  I could  not  discourse  with  them  any  otherwise 
than  by  a species  of  active  thought.  Their  memory,  as  consist- 
ing of  things,  not  of  images  purely  material,  affords  a nearer 
supply  of  its  objects  to  the  thinking  principle  / for  the  thinking 
principle,  which  is  above  the  imagination,  requires  for  its  ob 
jects  things  abstracted  from  material  / but  notwithstanding 
this,  the  spirits  of  Mercury  are  little  distinguished  by  the  fac- 
ulty of  judgment,  having  no  delight  in  the  exercise  of  that 
faculty , and  in  deducing  conclusions  from  knowledges  / for 
hare  knowledges  alone  are  the  things  which  delight  them. 

6815.  It  was  given  to  sound  them,  whether  they  proposed  to 
themselves  any  use  from  their  knowledges,  and  it  was  intimated 
to  them,  that  it  is  not  enough  to  be  delighted  with  knowledges, 
because  knowledges  have  respect  to  uses,  and  uses  ought  iq  be  the 


138 


EXODUS. 


[Chap.  iii. 

end  of  knowledges ; that  from  knowledges  alone  no  use  results 
to  them , but  to  others  with  whom  they  are  disposed  to  communi- 
cate their  knowledges  • and  that  it  is  not  expedient  for  any  man 
who  is  willing  to  become  wise , to  stand  still  in  knowledges  alone , 
these  being  only  instrumental  causes , intended  to  be  subservient 
to  ihe  investigation  of  uses,  which  uses  ought  to  be  uses  of  life  / 
but  they  replied , that  they  were  delighted  with  knowledges , and 
that  knowledges  to  them  are  uses. 

6816.  The  spirits  of  Mercury  differ  totally  from  the  spirits 
of  our  earth,  for  the  spirits  of  our  earth  have  not  so  much  con- 
cern about  things , as  about  what  is  of  the  world , of  the  body , 
and  of  the  earth  ; wherefore  the  spirits  of  Mercury  cannot 
abide  together  with  the  spirits  of  our  earth , on  which  account , 
wheresoever  they  meet  them  they  fly  away  ; for  the  spiritual 
spheres  which  exhale  from  each  are  altogether  contrary  the  one 
to  the  other : the  spirits  of  Mercury  have  a common  saying , 
that  they  love  what  is  produced  from  things  material , and  that 
they  are  not  willing  to  look  at  a sheath , but  at  things  stripped 
of  their  sheath , that  is,  at  interior  things. 

6817.  The  subject  concerning  the  spirits  of  the  planet  Mer- 
cury will  be  continued  at  the  close  of  the  following  chapter. 


EXODUS. 

CHAPTER  THE  THIRD. 


THE  DOCTRINE  OF  CHARITY. 

6818.  IT  may  be  expedient  to  dwell  longer  on  the  subject 
concerning  the  neighbour,  for  without  knowledge  of  the  neigh- 
bour, it  cannot  be  known  how  charity  is  to*  be  exercised.  In 
what  was  premised  at  the  beginning  of  the  preceding  chapter, 
it  was  said,  that  every  individual  man  is  a neighbour,  but  one 
not  alike  with  another  ; and  that  he  who  is  principled  in  good, 
is  a neighbour  above  others,  thus  that  the  good  which  apper- 
tains to  man  is  to  be  loved ; for  when  good  is  loved,  the  Lord 
is  loved,  for  it  is  the  Lord  in  whom  good  originates,  who  is  in 
good,  and  who  is  good  itself. 

6819.  But  not  only  man  in  the  singular  is  a neighbour,  but 
also  man  in  the  plural ; for  a society  lesser  and  greater,  a man’s 
country,  the  church,  the  Lord’s  kingdom,  and,  above  all,  the 
Lord,  are  the  neighbour  to  whom  good  is  to  be  done  from  a 
principle  of  charity.  There  are  also  degrees  of  ascent  of  neigh- 
bour, for  a society  of  several  is  in  a higher  degree  than  an 


6816 — 6823.] 


EXODUS. 


139 


individual  man  ; a man’s  country  is  in  a higher  degree  than  a 
society;  the  church  is  in  a degree  still  higher;  and  the  Lord’s 
kingdom  in  a degree  higher  still;  but  the  Lord  is  in  the  highest 
degree : these  degrees  of  ascent  are  as  the  steps  of  a ladder,  at 
the  top  of  which  is  the  Lord. 

6820.  A society  is  more  a neighbour  than  an  individual 
man,  because  it  consists  of  several ; charity  is  to  be  exercised 
towards  it  in  like  manner  as  towards  an  individual  man,  viz., 
according  to  the  quality  of  good  appertaining  to  it ; thus  in  one 
way  towards  a society  of  well-disposed  persons,  and  in  another 
way  towards  a society  of  ill-disposed. 

6821.  A man’s  country  is  more  a neighbour  than  a society, 
because  it  is  like  a parent,  for  it  is  the  place  of  a man’s  birth, 
it  nourishes  him,  and  protects  him  from  injuries.  Good  is  to 
be  done  to  a man’s  country  from  a principle  of  love  according 
to  its  necessities,  which  principally  respect  the  sustenance  of 
bodily  life,  of  civil  life,  and  of  spiritual  life.  He  who  loves  his 
country,  and  from  a principle  of  good-will  does  good  to  his 
country,  in  the  other  life  loves  the  Lord’s  kingdom,  for  there 
the  Lord’s  kingdom  is  his  country  ; and  he  who  loves  the  Lord’s 
kingdom,  loves  the  Lord,  because  the  Lord  is  all  in  all  of  his 
kingdom  ; for  what  is  properly  called  the  Lord’s  kingdom,  is 
the  good  and  truth  appertaining  to  its  inhabitants  from  the  Lord. 

6822.  The  church  is  more  a neighbour  than  a man’s  coun- 
try, for  he  who  provides  for  the  church,  provides  for  the  souls 
and  eternal  life  of  the  men  who  inhabit  the  country  ; and  the 
church  is  provided  for  when  man  is  led  to  good,  and  he  who 
does  this  from  a principle  of  charity,  loves  his  neighbour,  for  he 
wishes  and  wills  heaven  and  happiness  of  life  to  eternity  to  be 
the  portion  of  another.  Good  may  be  insinuated  into  another 
by  every  one  in  the  country,  but  not  truth,  except  by  those 
who  are  teaching  ministers ; if  others  insinuate  truth,  ft  gives 
birth  to  heresies,  and  the  church  is  disturbed  and  rent  asunder. 
Charity  is  exercised,  if  by  the  truth  which  is  of  the  church,  the 
neighbour  is  led  to  good ; if  in  the  church  any  thing  be  called 
truth  which  leads  away  from  good,  no  mention  is  to  be  made 
of  it,  for  it  is  not  truth.  Every  one  ought  first  to  acquire  truth 
to  himself  from  the  doctrine  of  the  church,  and  afterwards  from 
the  Word  of  the  Lord,  and  this  truth  must  be  the  object  of  his 
faith. 

6823.  The  Lord’s  kingdom  is  a neighbour  in  a higher  de- 
gree than  the  church  where  any  one  is  born,  for  the  Lord’s 
kingdom  consists  of  all  those  who  are  in  good,  both  in  the 
earths  and  in  the  heavens ; thus  the  Lord’s  kingdom  is  good 
with  all  its  quality  in  the.  complex ; when  this  good  is  loved, 
the  individuals  are  loved  who  are  principled  in  good.  Thus 
the  total,  which  is  all  good  in  the  complex,  is  neighbour  in  the 
■first  degree,  and  is  that  Grand  Man  treated  of  at  the  close  of 


140 


EXODUS. 


[Chap,  i i i; 


several  chapters,  which  man  is  a representative  image  of  the 
Lord  himself:  this  man,  that  is,  the  Lord’s  kingdom,  is  loved, 
when  from  inmost  affection  good  is  done  to  those  who  are  a 
man  by  that  man  from  the  Lord,*  thus  to  whom  the  Lord’s 
kingdom  appertains. 

6824.  These  are  the  degrees  of  neighbour,  and  according  to 
these  degrees  charity  ascends ; but  these  degrees  are  degrees  in 
successive  order,  in  which  a prior  or  superior  degree  is  always 
preferred  to  a posterior  or  inferior : and  whereas  the  Lord  is 
in  the  supreme,  and  He  is  to  be  respected  in  each  degree,  as  the 
end  to  whom  each  tends,  therefore  He  is  above  all,  and  to  be 
loved  above  all  things. 


CHAPTER  III. 

1.  AND  Moses  was  feeding  the  flock  of  Jethro  his  father- 
in-law,  the  priest  of  Midian,  and  he  led  the  flock  behind  the 
wilderness,  and  came  to  the  mount  of  God  Horeb. 

2.  And  the  angel  of  Jehovah  appeared  to  him  in  a flame  of 
fire  out  of  the  midst  of  a bramble,  and  he  saw,  and  lo,  the 
bramble  burned  with  fire,  and  the  bramble  was  in  no  wise  con- 
sumed. 

3.  And  Moses  said,  I will  therefore  go  aside,  and  see  this 
great  vision,  why  the  bramble  is  not  burnt. 

4.  And  Jehovah  saw  that  he  went  aside  to  see,  and  God 
called  to  him  out  of  the  midst  of  the  bramble,  and  said,  Moses, 
Moses ; and  he  said,  Behold  me. 

5.  And  He  said,  Come  not  near  hither;  take  off  thy  shoes 
from  off  thy  feet,  because  the  place  on  which  thou  standest,  it 
is  the  ground  of  holiness. 

6.  And  He  said,  I am  the  God  of  thy  father,  the  God  of 
Abraham,  the  God  of  Isaac,  and  the  God  of  Jacob.  And  Moses 
covered  his  faces,  because  he  was  afraid  to  look  upon  God. 

7.  And  Jehovah  said,  Seeing  I have  seen  the  affliction  of 
my  people,  which  is  in  Egypt,  and  have  heard  their  cry  from 
before  their  exactors ; because  I know  their  griefs. 

8.  And  I am  come  down  to  deliver  them  out  of  the  hand  of 
the  Egyptians,  and  to  cause  them  to  come  up  out  of  this  land 
to  a land  good  and  broad,  to  a land  flowing  with  milk  and 


* The  author’s  meaning  appears  to  be  this:  men  on  earth  become  men  by  the 
reception  of  heavenly  principles  of  faith  and  charity,  without  which  reception 
they  are  not  men,  but  beasts;  yet  with  the  faculty  of  becoming  men.  But  the 
reception  of  heavenly  principles  is  from  the  Lord,  by  or  through  heaven,  that  is  to 
say,  the  Grand  Man  . therefore  it  is  said,  those  who  are  a man  by  that  man  (namely; 
the  Grand  Man.  or  heaven)  from  the  Lord. 


0824.] 


EXODUS . 


141 


honey,  to  the  place  of  the  Canaanite,  and  Hittite,  and  Amorite, 
and  Perizzite,  and  Hivite,  and  Jebusite. 

9.  And  now  behold  the  cry  of  the  sons  of  Israel  is  come  to 
Me,  and  also  I have  seen  the  oppression  with  which  the  Egyp- 
tians oppress  them. 

10.  And  now  go,  and  I will  send  thee  to  Pharaoh,  and  bring 
thou  forth  my  people  the  sons  of  Israel  out  of  Egypt. 

11.  And  Moses  said  to  God,  Who  am  I that  I should  go  to 
Pharaoh,  and  that  I should  bring  forth  the  sons  of  Israel  out  of 
Egypt  ? 

12.  And  He  said,  Because  I will  be  with  thee  ; and  this 
shall  be  a sign  to  thee  that  I have  sent  thee,  in  thy  bringing 
forth  the  people  out  of  Egypt,  ye  shall  worship  God  near  this 
mountain. 

13.  And  Moses  said  to  God,  Behold  I come  to  the  sons  of 
Israel,  and  say  to  them,  The  God  of  your  fathers  hath  sent  me  to 
you,  and  they  will  say  to  me,  What  is  His  name?  what  shall  I 
say  to  them  ? 

14.  And  God  said  to  Moses,  I AM  WHO  I AM ; and  He 
said,  Thus  shalt  thou  say  to  the  sons  of  Israel,  I AM  hath  sent 
me  to  you. 

15.  And  God  said  yet  to  Moses,  Thus  shalt  thou  say  to  the 
sons  of  Israel,  JEHOYAH,  the  God  of  your  fathers,  the  God 
of  Abraham,  the  God  of  Isaac,  and  the  God  of  Jacob,  hath  sent 
me  to  you ; this  is  my  name  for  ever,  and  this  my  memorial  for 
generation,  generation. 

16.  Go  thou  and  gather  together  the  elders  of  Israel,  and  say 
to  them,  JEHOYAH,  the  God  of  your  fathers,  hath  appeared 
to  me,  the  God  of  Abraham,  of  Isaac,  and  of  Jacob,  saying, 
Yisiting  I have  visited  you,  and  what  hath  been  done  to  you  in 
Egypt. 

IT.  And  I say,  I will  cause  you  to  come  up  out  of  the  afflic- 
tion of  Egypt  to  the  land  of  the  Canaanite,  and  of  the  Hittite, 
and  of  the  Amorite,  and  of  the  Perizzite,  and  of  the  Hivite,  and 
Of  the  Jebusite,  to  a land  flowing  with  milk  and  honey. 

18.  And  they  shall  hear  thy  voice,  and  thou  shalt  go  in  and 
the  elders  of  Israel  to  the  king  of  Egypt,  and  ye  shall  say  to 
him,  JEHOYAH  GOD  of  the  Hebrews  hath  met  us;  and  now 
let  us  go  I pray  the  way  of  three  days  into  the  wilderness,  and 
we  will  sacrifice  to  JEHOYAH  our  GOD. 

19.  And  I know  that  the  king  of  Egypt  will  not  give,  to  you 
leave  to  go,  and  not  with  a strong  hand. 

20.  And  I will  send  my  hand,  and  will  smite  Egypt  with  all 
my  wonders,  which  I will  do  in  the  midst  thereof,  and  after- 
wards he  will  send  you. 

21.  And  1 will  give  the  favour  of  this  people  in  the  eyes  of 
the  Egyptians,  ana  it  shall  be,  when  ye  go  ye  shall  not  go 
empty. 


EXODUS. 


U2 


[Chap.  iii. 


22.  And  a woman  shall  ask  of  her  that  lives  near  her  ( vicina 
sua ),  and  of  her  that  dwelleth  in  her  house,  vessels  of  silver,  and 
vessels  of  gold,  and  garments,  and  ye  shall  put  them  on  your 
sons,  and  on  your  daughters,  and  shall  spoil  the  Egyptians. 


/ 


THE  CONTENTS. 

6825.  THE  subject  treated  of  in  the  first  chapter,  in  the  in* 
ternal  sense,  was  concerning  the  infestation  of  those  who  are 
of  the  church  by  falses  and  evils ; in  the  second  chapter  con* 
cerning  the  commencements  and  successive  states  of  truth 
divine  appertaining  to  them;  the  subject  treated  of  in  this 
chapter,  in  the  internal  sense,  is  concerning  their  deliverance  ; 
and  on  this  occasion  they  are  first  instructed  who  the  God  is 
who  has  delivered  them,  that  it  is  the  Lord  ; and  that  he  in* 
troduces  them  into  heaven,  after  that  they  have  been  gifted  with 
manifold  truth  and  good. 


THE  INTERNAL  SENSE. 


6826.  VERSES  1,  2,  3.  And  Moses  was  feeding  the  flock 
of  Jethro  his  father-in-law,  the  jpriest  of  Midian , and  he 
led  the  flock  behind  the  wilderness , and  came  to  the  mount 
of  God  Iloreb.  And  the  angel  of  Jehovah  appeared  to  him 
in  a flame  of  fire  out  of  the  midst  of  a bramble  / and  he  saw , 
and  lo , the  bramble  burned  with  fire , and  the  bramble  was  in 
no  wise  consumed.  And  Moses  said , I will  therefore  go  aside 
and  see  this  great  vision , why  the  bramble  is 'not  burnt.  And 
Moses  was  feeding  the  flock  of  Jethro  his  father-in-law,  the 
priest  of  Midian,  signifies  that  the  law  from  the  Divine  Being 
or  Principle  instructed  those  who  were  in  the  truth  of  simple 
good ; priest  is  the  good  of  the  church  where  such  are.  And 
lie  led  the  flock  behind  the  wilderness,  signifies  after  that  they 
bad  undergone  temptations.  And  he  came  to  the  mount  of 
God,  signifies  that  the  good  of  the  love  of  the  Divine  Being  or 
Principle  appeared  to  him.  Horeb,  signifies  quality.  And  the 
angel  Jehovah  appeared  to  him,  signifies  the  Lord  as  to  the 
divine  human  principle.  In  a flame  of  fire  out  of  the  midst 
of  a bramble,  signifies  love  divine  in  scientific  truth.  And  he 
saw,  and  lo,  the  bramble  burned  with  fire,  signifies  appercep- 
tion that  scientific  truth  was  full  of  the  good  of  love  divine. 


6825 — 6828.] 


EXODUS. 


143 


And  the  bramble  was  in  no  wise  consumed,  signifies  divine 
truth  united  to  divine  good  in  the  natural  principle.  And 
Moses  said,  signifies  perception  from  the  law  from  the  Divine 
Being  or  Principle.  I will  therefore  go  aside,  and  see  this  great 
vision,  signifies  reflection  upon  this  revelation.  Why  the  bram- 
ble is  not  burnt,  signifies  that  there  is  such  an  union. 

6827.  “And  Moses  was  feeding  the  flock  of  Jethro  Ids 
father-in-law,  the  priest  of  Midian.” — That  hereby  is  signified 
that  the  law  from  the  Divine  Being  or  Principle  instructed 
those  that  were  in  the  truth  of  simple  good,  and  that  the  priest 
of  Midian  is  the  good  of  the  church  where  such  are,  appears 
from  the  representation  of  Moses,  as  denoting  the  Lord  as  to 
the  law  divine,  see  n.  6752;  but  in  the  beginning  as  to  the 
truth,  which  is  of  the  law  from  the  Divine  Being  or  Principle, 
see  n.  6771  ; but  in  the  present  case  as  to  the  law  from  the  Di- 
vine; it  is  allowable  so  to  name  the  degrees  of  progression  in 
the  Lord,  before  that  as  to  the  human  principle  he  was  made 
the  law  divine  itself.  The  subject  treated  of  in  the  Word 
throughout,  in  its  inmost  or  supreme  sense,  is  concerning  the 
Lord  alone,  and  concerning  the  glorification  of  his  human  prin- 
ciple; but  whereas  the  inmost  or  supreme  sense  transcends  the 
human  understanding,  it  is  allowed  to  explain  the  Word  as  to 
its  internal  sense,  in  which  the  Lord’s  kingdom  and  church,  and 
the  establishment  of  the  latter,  and  also  the  regeneration  of  the 
man  of  the  church  by  the  Lord,  are  treated  of;  the  reason  why 
these  subjects  are  treated  of  in  the  internal  sense,  is,  because 
the  regeneration  of  man  is  a representative  image  of  the  Lord’s 
glorification,  see  n.  3138,  3212,  3296,  3490,  4402,  5688 ; and 
from  the  signification  of  feeding,  as  denoting  to  instruct,  see 
n.  3795,  5201  ; and  from  the  signification  of  a flock,  as  denot- 
ing those  who  learn  and  are  led  by  truth  to  the  good  of  char- 
ity, see  n.  343;  thus  flock,  in  the  general  sense,  is  the  church, 
n.  3767,  3768  ; in  the  present  case  the  church  where  are  tho*e 
who  are  in  the  truth  of  simple  good,  who  are  signified  by  Mi- 
dian, n.  3242,4756;  and  from  the  signification  of  father-in-law, 
as  denoting  the  good  from  which,  as  from  a father,  exists  that 
good  which  is  conjoined  to  truth,  in  the  present  case  to  truth 
which  is  of  the  law  from  the  Divine  Being  or  Principle,  which 
is  represented  by  Moses,  see  n.  6793  ; the  quality  of  that  good 
is  Jethro  ; and  from  the  signification  of  the  priest  of  Midian,  as 
denoting  the  good  of  the  church  where  they  are  who  are  in  the 
truth  of  simple  good,  see  n.  6775.  From  these  considerations  it 
is  evident,  that  by  Moses  feeding  the  flock  of  his  father-in-law, 
the  priest  of  Midian,  is  signified  that  the  law  from  the  Divine 
Being  or  Principle  instructed  those  who  were  in  the  truth  of 
simple  good,  and  that  the  priest  of  Midian  is  the  good  of  the 
church  where  such  are. 

6828.  “ And  he  led  the  flock  behind  the  wilderness.” — That 


144 


EXODTTS. 


[Chap.  iii. 

hereby  is  signified  after  that  they  had  undergone  temptations, 
viz.,  they  who  were  in  the  truth  of  simple  good,  appears  from 
the  signification  of  a flock,  as  denoting  the  church  where  they 
are  who  are  in  the  truth  of  simple  good,  see  just  above,  n. 
6827 ; and  from  the  signification  of  a wilderness,  as  denoting  a 
state  of  temptation : for  a wilderness  signifies  what  is  little  in- 
habited and  cultivated,  and  also  what  is  altogether  uninhabited 
and  uncultivated,  thus  in  the  spiritual  sense  a man  vastated  as 
to  good,  and  desolated  as  to  truth,  consequently  a man  who  is 
in  temptation,  for  he  who  is  in  temptation  L in  vastation  and 
in  desolation  ; for  the  false  and  the  evil,  which  appertain  to 
him,  emerge,  and  obscure,  and  almost  take  away  the  influx  of 
truth  and  good  from  the  Lord  ; neither  does  tfie  truth  which 
flows-in  appear  to  him  to  have  such  life  as  to  be  able  to  dis- 
perse falses  and  evils  ; there  are  present  also  on  such  occasions 
evil  spirits,  who  induce  grief  and  despair  concerning  salvation. 
That  wilderness  signifies  such  a state  is  manifest  from  very  many 
passages  in  the  Word,  see  n.  2708  ; and  whereas  wilderness 
signified  a state  of  temptation,  and  the  number  forty  its  dura- 
tion howsoever  long  or  short,  n.  730,  862,  2272,  2273,  therefore 
the  sons  of  Israel  were  in  the  wilderness  forty  years ; and 
therefore  the  Lord  was  in  the  wilderness  forty  days  when  he 
was  tempted,  Matt.  iv.  1,  2 ; Mark  i.  13. 

6829.  “ And  came  to  the  mountain  of  God.” — That  hereby 
is  signified,  that  the  good  of  the  love  of  the  Divine  Being  or 
Principle  afterwards  appeared,  is  manifest  from  the  significa- 
tion of  the  mountain  of  God,  as  denoting  the  good  of  the  love 
of  the  Divine  Being  or  Principle  ; that  mountain  denotes  the 
good  of  love,  see  n.  795,  796,  2722,  4210,  6415  ; that  this  good 
appeared  after  that  they  had  undergone  temptations,  is  signified 
by  coming  to  that  mountain  behind  the  wilderness.  The  case 
herein  is  this : when  man  is  in  temptation,  he  is  encompassed 
and  obsessed  by  falses  and  evils,  which  hinder  the  influx  of 
light  from  the  Divine  Being,  that  is,  of  truth  and  good,  in  which 
case  man  is  as  it  were  in  darkness  ; darkness  in  the  other  life 
is  nothing  else  but  obsession  by  falses,  for  these  take  away 
light,  and  thus  the  perception  of  consolation  by  truths,  from 
him  who  is  in  temptation  ; but  when  man  emerges  out  of  temp- 
tation, then  light  appears  with  its  spiritual  heat,  that  is,  truth 
writh  its  good  ; hence  he  has  gladness  after  anxiety  ; this  is  the 
morning  which  succeeds  night  in  the  other  life  : the  reason  why 
in  such  case  good  is  perceived,  and  truth  appears,  is,  because 
after  temptation  truth  and  good  penetrate  towards  the  interiors, 
and  are  in-rooted  ; for  when  man  is  in  temptation,  he  is  as  it 
were  in  the  hunger  of  good,  and  in  the  thirst  of  truth,  where- 
fore, when  he  emerges,  he  takes  in  good  as  a hungry  man  does 
meat,  and  receives  truth  as  a thirsty  man  does  drink ; and  be- 
sides when  light  from  the  Divine  Being  appears,  falses  and  evils 


6829 — 6832.J 


EXODUS. 


iir> 


are  removed,  and  when  these  are  removed,  there  is  a passage 
made  for  truth  and  g^od  to  penetrate  more  interiorly:  these 
are  the  reasons  why  after  temptations  the  good  of  love  appears 
with  its  light  from  the  Lord.  That  after  the  obscurity  and  anx- 
iety of  temptations,  there  appear  brightness  and  gladness,  is 
known  to  all  in  the  other  life,  because  it  is  there  a common 
thing. 

6830.  “ Horeb.” — That  hereby  is  signified  quality,  viz.,  of 
the  good  of  the  love  of  the  Divine  Being  or  Principle,  which 
appeared,  is  manifest  from  this  consideration,  that  names, 
when  they  are  added,  involve  the  quality  of  the  thing  treated 
of;  the  quality  of  the  thing  which  Horeb  involves,  is  evident 
from  the  things  which  were  there  seen,  viz.,  from  the  flame  of 
fire  out  of  the  midst  of  a bramble  ; thus,  that  it  denotes  the 
divine  good  of  love  shining  forth  by  truth  which  is  of  the  law 
divine. 

6831.  “And  the  angel  of  Jehovah  appeared  to  him.” — -That 
hereby  is  signified  the  Lord  as  to  the  divine  human  principle, 
appears  from  the  signification  of  the  angel  of  Jehovah,  as  de- 
noting the  Lord’s  divine  human  principle,  see  n.  6280  ; the 
reason  why  the  divine  human  principle  is  called  the  angel  of 
Jehovah,  is,  because  Jehovah,  before  the  coming  of  the  Lord, 
when  he  passed  through  heaven,  appeared  in  a human  form  as 
an  angel,  for  the  whole  angelic  heaven  resembles  one  man,  who 
is  called  the  Grand  Man,  and  who  has  been  treated  of  at  the 
close  of  several  chapters  ; wherefore  when  the  Divine  itself 
passed  through  the  angelic  heaven,  he  appeared  in  a human 
form  as  an  angel  before  those  with  whom  he  spake  ; this  was 
the  divine  human  principle  of  Jehovah  before  the  coming  ot 
the  Lord ; the  Lord’s  human  principle,  when  made  divine,  is 
the  same  thing,  for  the  Lord  is  Jehovah  himself  in  the  divine 
human  principle.  That  the  Lord,  as  to  the  divine  human  prin- 
ciple, is  called  an  angel,  see  n.  6280 ; and  it  is  further  evident 
from  several  passages  in  the  New  Testament,  where  the  Lord 
says  that  he  was  sent  by  the  Father,  and  to  be  sent  signifies  to 
proceed,  and  sent,  in  the  Hebrew  tongue,  signifies  an  angel : 
that  the  Lord  calls  himself  the  Sent,  see  Matt.  x.  40  ; xv.  24  ; 
Mark  ix.  37  ; Luke  iv.  43  ; ix.  48  ; x.  16  ; John  iii.  17,  34  ; iv. 
34;  v.  23,24,  36,  37,  38  ; vi.  29,  39,40,  44,  57 ; vii.  16,  18,  28, 
29;  viii.  16,  18,  29,  42;  ix.  4;  x.  36 ; xi.  41,  42;  xii.  44,  45. 
49  ; xiii.  20  ; xiv.  24;  xvi.  5,  7 ; xvii.  3 to  8,  18,  21  to  23,  25. 

6832.  “ In  a flame  of  fire  out  of  the  midst  of  a bramble.” — 
That  hereby  is  signified  love  divine  in  scientific  truth,  appears^ 
from  the  signification  of  aflame  of  fire,  as  denoting  love  divine,, 
of  which  we  snail  speak  presently  ; and  from  the  signification  of 
a bramble,  as  denoting  scientific  truth;  the  reason  why  a bram- 
ble denotes  scientific  truth,  is,  because  all  small  shrubs  of  every 
kind  signify  scientifics,  but  the  greater  shrubs  themselves  sig;-- 

VOL.  vii.  10- 


146 


EXODUS. 


[Chap.  iii. 


nify  perceptions  and  knowledges;  the  bramble,  inasmuch  as  it 
produces  flowers  and  berries,  signifies  scientific  truth.  Scien- 
tific truth  of  the  church  is  nothing  else  hut  the  Word  in  the 
sense  of  the  letter,  and  also  every  representative  and  significa- 
tive of  the  church,  which  had  place  amongst  the  posterity  of 
Jacob ; these  things  in  their  external  form  are  called  scientific 
truths,  but  in  the  internal  form  they  are  spiritual  truths  ; but 
whereas  truths  in  the  internal  form,  or  in  the  spiritual  form, 
could  not  appear  to  the  posterity  of  Jacob,  by  reason  that  they 
were  principled  merely  in  externals,  and  were  altogether  un- 
willing to  be  acquainted  with  any  thing  internal,  therefore  the 
Lord  appeared  in  a bramble ; for  when  the  Lord  appears,  he 
appears  according  to  man’s  quality,  inasmuch  as  man  receives 
the  Divine  Being  or  Principle  no  otherwise  than  according  to 
his  quality ; on  which  account  also,  when  the  Lord  appeared  on 
mount  Sinai,  he  appeared  to  the  people  as  fire  burning  even  to 
the  heart  of  heaven,  and  as  darkness,  clouds,  and  thick  dark- 
ness, Dent.  iv.  11  ; v.  22,  23;  also  Exod.  xix.  18;  he  would 
have  appeared  altogether  otherwise,  if  the  people,  who  were 
looking  on  beneath  the  mountain,  had  not  been  of  such  quality; 
and  inasmuch  as  that  people  were  principled  only  in  exter- 
nals, therefore  when  Moses  went  in  to  the  Lord  on  mount 
Sinai,  it  is  said  that  he  entered  into  a cloud,  Exod.  xxiv.  2,  18: 
xxxiv.  5;  that  a cloud  denotes  the  external  of  the  Word,  see 
the  Preface  to  Gen.  xviii.,  and  n.  4060,  4391,  5922,  6343  ; 
consequently  also  it  denotes  the  representative  of  the  church 
viewed  in  an  external  form.  That  the  Lord  appears  to  every 
one  according  to  his  quality,  may  be  manifest  from  this  con- 
sideration, that  the  Lord  appears  to  those  who  are  in  the  in- 
most or  third  heaven  as  a sun,  from  which  proceeds  ineffable 
light,  by  reason  that  the  inhabitants  of  that  heaven  are  prin- 
cipled in  the  good  of  love  to  the  Lord ; and  that  he  appears  to 
those  who  are  in  the  middle  or  second  heaven  as  a moon,  by 
reason  that  the  inhabitants  thereof  are  more  remotely  and  ob- 
scurely in  love  to  the  Lord,  being  principled  in  love  towards 
their  neighbor;  but  in  the  ultimate  or  first  heaven,  the  Lord  does 
not  appear  as  a sun  nor  yet  as  a moon,  but  only  as  light,  which 
light  much  exceeds  the.  light  of  the  world : and  whereas  the  Lord 
appears  to  every  one  according  to  his  quality,  therefore  also  he 
cannot  appear  to  those  who  are  in  hell  any  otherwise  than  as  a 
dusky  cloud  and  thick  darkness  ; for  as  soon  as  the  light  of 
heaven,  which  is  from  the  Lord,  flowrs  into  any  hell,  it  occa- 
sions there  darkness  and  thick  darkness.  From  these  consider- 
ations it  may  now  be  manifest,  that  the  Lord  appears  to  every 
one  according  to  his  quality,  because  according  to  reception  ; 
and  whereas  the  posterity  of  Jacob  were  in  externals  only, 
therefore  the  Lord  appeared  unto  Moses  in  a bramble,  and  also 
in  a cloud  when  he  went  in  unto  the  Lord  upon  mount  Sinai, 


6832.1 


EXODUS. 


14V 

The  reason  why  flame  denotes  love  divine  is,  because  love, 
in  its  first  origin,  is  nothing  else  but  fire  and  flame  from  the 
Lord  as  a sun  ; the  fire  or  flame  of  this  sun  is  what  gives  the 
esse  of  life  to  every  man,  and  is  the  very  vital  fire,  which  fills 
the  interiors  of  man  with  heat,  as  may  be  manifest  from  the 
love,  for  in  proportion  as  the  love  increases  with  man,  in  the 
same  proportion  the  man  grows  warm,  and  in  proportion  as  the 
love  decreases,  in  the  same  proportion  he  grows  cold.  Hence 
it  is,  that  when  the  Lord  appeared  in  vision,  he  appeared  as 
fire  and  flame  ; as  in  Ezekiel,  “ The  aspect  of  the  four  animals 
(which  were  cherubs)  were  as  coals  of  burning  fire , according  to 
the  aspect  of  lamps ; it  walked  amongst  the  animals  as  the 
brightness  of  fire,  and  lightning  going  forth  from  the  fire: 
above  the  expanse  which  was  over  their  head,  was,  as  it  were,  the 
aspect  of  a sapphire  stone,  the  similitude  of  a throne,  and  above 
the  similitude  of  the  throne  was  the  similitude,  as  it  were,  of  the 
aspect  of  a man  above  upon  it  ‘ and  I saw  a species  of  burning 
coal  according  to  the  species  of  the  fire  within  it  round  about, 
from  the  aspect  of  his  loins  and  upwards,  but  from  the  aspect 
of  his  loins,  and  downwards,  I saw,  as  it  were,  the  aspect  of 
fire , which  had  a brightness  round  about ,”  i.  13,  21,  27,  28: 
that  singular  the  things  contained  in  this  vision  are  significative 
and  representative  of  divine  things,  no  one  can  deny,  but  unless 
it  be  known  what  is  signified  by  cherubs,  by  coals  of  burning 
fire,  according  to  the  aspect  of  lamps,  by  a throne,  by  the 
aspect  of  a man  upon  it,  by  the  loins  which  had  fire  upwards 
and  downwards,  and  a brightness  from  the  fire,  it  is  impossible 
to  know  the  holy  arcanum  contained  in  it:  that  cherubs  denote 
the  Lord’s  providence,  see  n.  308  ; that  a throne  denotes  heaven, 
properly  the  divine  truth  proceeding  from  the  Lord,  which 
forms  heaven,  see  n.  5313  ; that  the  aspect  of  a man  upon  the 
throne  above,  denotes  the  Lord  as  to  the  divine  human  principle, 
is  evident ; that  loins  denote  conjugial  love,  and  hence  all  celes- 
tial love,  see  n.  3021,  4277,  4280,  4575,  5050  to  5062  ; which 
love  was  represented  by  a species  of  burning  coal  according 
to  the  species  of  fire  which  had  brightness  round  about.  And  in 
Daniel,  “I  saw  until  the  thrones  were  cast  down,  and  the  ancient 
of  days  sat,  his  raiment  was  as  white  snow,  and  the  hair  of  his 
head  was  as  clean  wool;  his  throne  was  a flame  of  fire  ; his 
wheels  were  burning  fire , a stream  of  fire  flowing  forth  and 
going  forth  from  before  him,”  vii.  9,  10  ; the  divine  good  of  the 
divine  love  of  the  Lord  was  here  also  seen  as  a flame  of  fire. 
And  in  the  Revelation,  uHe  that  sat  on  the  white  horse  had  eyes 
as  a flame  of  fire ,”  xix.  1 2 ; that  he  that  sat  on  the  white  horse  is 
the  Lord  as  to  the  Word,  is  there  expressly  said,  ver.  13,  16  ; 
thus  the  flame  of  fire  is  the  divine  truth  which  is  in  the  Word, 
which  is  from  the  divine  good  of  the  Lord.  Again,  “ In  the 
midst  of  the  seven  candlesticks  was  one  like  to  the  Son  of  Man , 


EXODUS. 


148 


[Chap.  ii:. 


clothed  in  a garment  down  to  the  foot,  his  head  and  hairs  were 
white  as  white  wool,  as  snow,  but  his  eyes  were  as  a flame  of 
fire,”  Rev.  i.  13,  14 ; in  which  passage  also  eyes  as  a flame  of 
tire  are  the  divine  truth  proceeding  from  the  divine  good  of  the 
Lord.  That  a flame  of  fire  is  the  divine  truth  proceeding  from 
the  Lord,  is  evident  also  in  David,  “The  voice  of  Jehovah 
glides  as  a flame  of  fire ,”  Psalm  xxix.  7;  where  the  voice  of 
Jehovah  denotes  the  divine  truth.  To  the  intent  that  the  divine 
Iruth  might  be  represented  proceeding  from  the  divine  good  of 
the  Lord,  “it  was  commanded  to  make  a candlestick  of  pure 
gold  with  seven  lamps,  and  that  it  should  be  set  in  the  tent  of 
tlie  assembly  at  the  table  on  which  was  the  show-bread,  and 
that  the  lamps  should  burn  continually  before  Jehovah ,”  Exod. 
xxv.  31  to  the  end  ; xxxvii.  17  to  24  ; xl.  24,  25  ; Levit.  xxiv.  4; 
N umb.  viii.  2 ; Zech.  iv.  2 : by  the  candlestick  with  the  seven 
lamps  was  represented  the  divine  truth  proceeding  from  the 
divine  good  of  the  Lord.  To  the  intent  also  that  the  divine 
good  itself  might  be  represented,  it  was  commanded  that  there 
should  be  a perpetual  fire  on  the  altar:  “ The  fire  shall  burn 
upon  the  altar,  and  shall  not  be  extinguished  ; the  priest  shall 
kindle  upon  it  wood  every  morning  : the  fire  shall  burn  contin- 
ually on  the  altar,  and  shall  not  be  extinguished ’,”  Levit.  vi.  12, 
13.  That  fire  was  representative  of  the  divine  love,  was  a thing 
very  well  known  to  the  ancients,  as  may  be  manifest  from  this 
consideration,  that  this  representative  was  derived  from  the 
ancient  church,  even  to  remote  nations,  which  were  in  idola- 
trous worship,  it  being  a known  thing  that  those  nations  insti- 
tuted a sacred  perpetual  fire,  and  appointed  virgins  to  keep  it, 
who  were  called  vestals.  That  fire  and  flame,  in  the  opposite 
sense,  signify  filthy  loves,  as  the  loves  of  revenge,  of  cruelty, 
of  hatred,  of  adultery,  and,  in  general,  the  concupiscences  de- 
rived from  self-love  and  the  love  of  the  world,  is, manifest  also 
from  several  passages  in  the  Word,  of  which  it  is  allowed  only 
to  adduce  the  following:  “ Behold,  they  are  become  as  stubble, 
the  fit'e  hath  burnt  them,  they  do  not  deliver  their  soul  out  of 
the  hand  of  the  flame  y there  is  no  coal  to  give  warmth,  nor 
fire  to  sit  before  it,”  Isa.  xlvii.  14.  And  in  Ezekiel,  “ Behold, 
[ will  kindle  a fire  in  thee , which  shall  devour  in  thee  every 
green  tree  and  every  dry  tree,  the  flame  of  grievous  flame  shall 
not  be  extinguished,  whereby  all  faces  from  the  south  to  the 
north  shall  be  burned,”  xx.  47 ; in  which  passage  by  fire  and 
flame  are  signified  the  lusts  of  evil  and  the  false,  which  extin- 
guish all  good  and  truth  of  the  church,  hence  the  church’s 
vastation.  And  in  Luke,  “The  rich  man  said  to  Abraham, 
Father  Abraham,  have  mercy  on  me,  and  send  Lazarus,  that  he 
may  dip  the  tip  of  his  finger  in  water,  and  cool  my  tongue, 
for  I am  tormented  in  this  flame fl  xvi.  24 ; they  who  do  not 
know  that  the  vital  fire  appertaining  to  man  is  from  another 


6833,  6834.] 


EXODUS. 


149 


origin  than  elementary  fire,  cannot  in  any  wise  know  any  other, 
than  that  by  the  fire  of  hell  is  meant  fire  such  as  in  the  world, 
when  yet  in  the  Word  no  such  fire  is  meant,  but  the  fire  which 
is  of  love,  thus  which  is  of  man’s  life,  proceeding  from  the 
Lord  as  a sun,  which  fire,  when  it  enters  at*  those  who  are  in 
contrary  principles,  is  turned  into  the  fire  of  lusts,  which  lusts,  as 
was  said  above,  are  of  revenge,  of  hatred,  and  of  cruelty,  issuing 
forth  from  self-love  and  the  love  of  the  world : this  fire  is  wlnit 
torments  those  who  are  in  the  hells,  for  when  the  rein  is  slack- 
ened to  their  lusts,  they  then  rush  one  upon  another,  and  torture 
each  other  by  direful  and  inexpressible  methods,  inasmuch  as 
every  one  is  willing  to  have  the  pre-eminence,  and  to  take  from 
another  what  belongs  to  him,  by  secret  and  open  artifices: 
when  such  is  the  concupiscence  of  one  and  another,  it  gives 
birth  to  intestine  hatreds,  and  to  the  consequent  exercise  of 
various  enormities,  especially  by  magical  arts,  and  by  phan- 
tasies, which  arts  are  innumerable  and  altogether  unknown  in 
the  world.  They  who  do  not  believe  spiritual  things,  espe- 
cially the  worshippers  of  nature,  cannot  at  all  be  induced  to 
believe,  that  the  heat  which  appertains  to  the  living,  and  which 
constitutes  the  very  internal  life,  is  from  any  other  origin  than 
that  of  the  heat  of  this  world,  for  they  cannot  know,  still  less 
acknowledge,  that  there  is  a heavenly  fire  proceeding  from  the 
Lord  as  a sun,  and  that  that  fire  is  pure  love ; hence  neither 
can  they  know  the  innumerable  things  contained  in  the  Word, 
where  no  other  fire  is  meant,  neither  can  they  know  the  innu- 
merable things  contained  in  man,  who  is  an  organ  recipient 
of  that  fire. 

6833.  u And  he  saw,  and  lo,  the  bramble  burned  with  fire,” 
— That  hereby  is  signified  apperception  that  scientific  truth  was 
full  of  the  good  of  love  divine,  appears  from  the  signification  of 
seeing,  as  denoting  to  apperceive,  see  n.  2150,  3764,  4567, 
4723,  5400  ; and  from  the  signification  of  a bramble,  as  denoting 
scientific  truth,  see  just  above,  n.  6832;  and  from  the  significa- 
tion of  fire,  as  denoting  love  divine,  see  n.  934,  4906,  5071, 
5215,  6314,  6832  ; hence  to  burn  with  fire  denotes  to  be  full  of 
the  good  of  love  divine. 

6834.  “ And  the  bramble  was  in  no  wise  consumed.” — That 
hereby  is  signified  the  divine  truth  united  to  divine  good  in  the 
natural  principle,  appears  from  the  signification  of  a bramble, 
as  denoting  scientific  truth,  see  above,  n.  6832,  6833 : in  the 
present  case,  because  the  Lord  is  treated  of,  it  denotes  divine 


* The  author  here  speaks  of  entering  at,  in  distinction  from  entering  into,  to 
denote  the  different  reception  of  life  from  the  Lord  with  the  evil  and  with  the 
good.  With  the  evil,  the  life  may  be  said  only  to  enter  at,  because  they  imme- 
diately pervert,  or  suffocate,  or  reject  it,  without  admitting  it  into  their  lives; 
but  with  the  good  it  may  be  said  to  enter  into,  because  they  admit,  and  cherish 
and  make  it  their  own. 


150 


EXODUS. 


[Chap.  iii. 


truth  in  the  natural  principle  ; the  natural  principle  is  signified, 
because  truth  is  there  scientifically ; and  from  the  signification 
of  not  being  consun>ed  by  fire,  as  denoting  not  to  be  dissipated 
by  the  good  of  divine  love ; that  fire  is  the  good  of  divine  love, 
see  just  above,  n.  6832  ; thus  denoting  that  it  is  united,  viz.* 
divine  truth  with  divine  good  in  the  natural  principle  ; this  is 
the  signification  of  these  words  in  the  supreme  sense,  in  which 
the  Lord  is  treated  of.  The  case  herein  is  this  : the  divine  good 
of  the  divine  love  is  the  very  solar  fire  in  the  other  life,  which 
fire  is  of  such  heat,  that  if  it  was  to  fall  into  any  one,  even  an 
angel  of  the  inmost  heaven,  without  intermediate  temperature, 
he  would  be  deprived  of  all  sense,  and  would  perish  ; of  such 
heat  is  the  divine  love  of  the  Lord  : but  the  Lord  when  he  was 
in  the  'world,  and  united  the  human  essence  to  the  divine,  re- 
ceived the  fire  of  this  love  in  his  human  principle,  and  united 
it  to  the  truth  in  that  principle  when  he  made  himself  the  law 
divine : this  now  is  what  is  meant  by  the  divine  truth  being 
united  to  the  divine  good  in  the  natural  principle. 

6835.  “ And  Moses  said.” — That  hereby  is  signified  percep- 
tion from  the  law  derived  from  the  Divine  Being  or  Principle, 
appears  from  the  signification  of  saying  in  the  historicals  of  the 
Word,  as  denoting  perception,  see  frequently  above ; and  from 
the  representation  of  Moses,  as  denoting  the  law  from  the  Divine 
Being  or  Principle,  see  above,  n.  6827. 

6836.  “ I will  go  therefore  aside,  and  see  this  great  vision.” 
— That  hereby  is  signified  reflection  on  this  revelation,  appears 
from  the  signification  of  going  aside  and  seeing,  as  denoting  to 
reflect,  for  to  go  aside,  in  the  spiritual  sense,  is  to  turn  away 
from  the  thought  which  at  the  time  engages  the  mind,  and  to 
see  is  to  perceive,  thus  both  together  denote  to  reflect ; and 
from  the  signification  of  a vision,  as  denoting  a revelation,  see 
n.  6000  : it  is  called  a great  vision,  because,  in  the  supreme 
sense,  by  flame  in  the  bramble  is  signified  the  divine  truth 
united  to  the  divine  good  in  the  Lord’s  human  principle,  n. 


€834-. 

6837.  “ Why  the  bramble  is  not  burnt.” — That  hereby  is 
signified  that  such  is  the  union,  appears  from  what  was  said 
above,  n.  6834. 

6838.  Verses  4,  5,  6.  And  Jehovah  saw  that  he  went  aside 
to  see , and  God  called  to  him  out  of  the  midst  of  the  bramble , 
and  said , Moses , Moses  / and  he  said , Behold  me.  And  He 
said , Come  not  hither ; take  off  thy  shoes  from  off  thy  feet , 
because  the  place  on  which  thou  standest , it  is  the  ground  of 
holiness.  And  He  said , I am  the  God  of  thy  father,  the  God  of 
Abraham , the  God  of  Isaac,  and  the  God  of  Jacob.  And 
Moses  covered  his  faces,  because  he  was  afraid  to  look  upon  God. 
And  Jehovah  saw  that  he  went  aside  to  see,  signifies  reflec- 
tion from  the  Lord.  And  God  called  to  him,  signifies  influx 


6835— 6840.1 


EXODUS. 


151 


from  the  Divine  Being  or  Principle.  Out  of  the  midst  of  the 
bramble,  signifies  out  of  scientific  truths.  And  said,  Moses, 
Moses  ; and  he  said,  Behold  me,  signifies  internal  exhortation 
and  hearing.  And  He  said,  Come  not  near  hither,  signifies  that 
he  should  not  think  of  the  Divine  Being  or  Principle  still  from 
things  sensual.  Take  off  thy  shoes  from  off  thy  feet,  signifies 
that  sensual  things,  which  are  the  externals  of  the  natural  prin- 
ciple, should  be  removed.  For  the  place  on  which  thou  standest, 
it  is  the  ground  of  holiness,  signifies  that  otherwise  the  Divine 
Being  or  Principle  cannot  enter.  And  He  said,  I am  the  God  of 
thy  father,  signifies  the  divine  principle  which  was  of  the  ancient 
church.  The  God  of  Abraham,  the  God  of  Isaac,  and  the  God 
of  Jacob,  signifies  the  very  divine  principle  itself,  and  the  di- 
vine human,  thus  the  Lord.  And  Moses  covered  his  faces, 
signifies  that  the  interiors  were  protected.  Because  he  was 
afraid  to  look  upon  God,  signifies  lest  they  should  be  hurt 
by  the  presence  of  the  divine  principle  itself. 

6839.  And  Jehovah  saw  that  he  went  aside  to  see.” — That 
hereby  is  signified  reflection  from  the  Lord,  appears  from  the 
signification  of  going  aside  to  see,  as  denoting  reflection,  see 
above,  n.  6836;  that  Jehovah  is  the  Lord,  see  n.  1343,  1736, 
2921,  3023,  3035,  5663,  6303 ; what  is  the  quality  of  the  literal 
sense  of  the  Word,  is  evident  also  from  this  passage:  it  is  said 
that  Jehovah  saw  that  he  went  aside  to  see,  as  if  he  had  not 
known  before,  and  as  if  he  had  not  influenced  him  and  moved 
him  to  go  aside  to  see ; nevertheless  it  is  so  said,  because  ac- 
cording to  the  appearance  ; but  the  internal  sense  teaches  how 
it  is  to  be  understood,  viz.,  that  the  Lord  flowed-in  into  his 
thought,  that  he  might  reflect  upon  it ; hence  it  may  be  mani- 
fest, how  the  case  is  with  the  sense  of  the  letter  of  the  Word, 
in  respect  to  the  internal  sense ; and  that  the  things  contained 
in  the  sense  of  the  letter  are  such,  that  they  accommodate 
themselves  to  the  apprehension  of  the  simple,  who  do  not  be- 
lieve, but  as  it  appears  : what  does  not  appear,  this  they  do  not 
believe,  because  they  do  not  enter  into  the  interiors  of  things  ; 
wherefore  unless  the  Word  had  been  such  in  the  letter,  it  would 
not  have  been  received ; he  who  is  principled  in  sensual  things, 
and  engaged  in  the  things  of  the  world,  in  no  wise  apprehends 
interior  things  ; he  is  willing  to  see  what  he  believes,  what  lie 
does  not  see  is  as  it  were  strange,  and  he  rejects  it  as  a thing 
to  be  denied,  at  least  to  be  doubted  of,  when  he  thinks  of  it 
from  himself. 

6840.  “ And  God  called  to  him.” — That  hereby  is  signified 
influx  from  the  Divine  Being  or  Principle,  appears  from  the 
signification  of  calling,  as  denoting  influx;  for  in  the  internal 
sense,  is  not  meant  calling  by  speech,  as  in  the  external  histori- 
cal sense,  but  calling  by  influx  into  the  will,  which  calling  is 
internal,  for  Jehovah,  or  the  Lord,  flows-in  into  the  will,  and 


152 


EXODUS. 


[Chap,  iii. 


leads  to  do  what  pleases  him  ; when  this  internal  principle  falls 
into  what  is  historical,  in  which  are  nothing  but  external  things, 
it  falls  either  into  a command,  or  into  a call,  or  into  an  address, 
or  into  other  like  expressions. 

6841.  “ Out  of  the  midst  of  the  bramble.”- — That  hereby  is 
signified  out  of  scientific  truths,  appears  from  the  signification 
of  a bramble,  as  denoting  scientific  truth,  see  n.  6832,  6833. 

6842.  “ And  said,  Moses,  Moses  ; and  he  said,  Behold  me.” 
— That  hereby  is  signified  internal  exhortation  and  hearing, 
appears  from  the  signification  of  being  called  by  Jehovah,  in 
the  liistoricals  of  the  Word,  as  denoting  influx  from  the  Divine 
Being  or  Principle,  n.  6840 ; the  call  itself  is  in  these  words, 
And  Jehovah  said , Moses,  Moses / which  words,  inasmuch  as 
they  involve  all  those  things  which  follow,  and  first  that  he 
should  not  come  near  thither,  but  that  he  should  take  off  his 
shoes  from  off  his  feet,  signify  exhortation,  and  the  reply  of 
Moses,  Behold  me,  signifies  hearing. 

6843.  “ And  he  said.  Come  not  near  hither.” — That  hereby 
is  signified  that  he  should  not  think  of  the  Divine  Being  or 
Principle  still  from  things  sensual,  appears  from  the  significa- 
tion of  coming  near  to  Jehovah,  as  denoting  to  think  of  the 
Divine  Being  or  Principle ; the  reason  why  to  come  near,  when 
it  is  said  of  man  in  respect  to  the  Lord,  denotes  thought  con- 
cerning the  Divine  Being  or  Principle,  is,  because  man  cannot 
come  with  the  body  to  the  Divine  Being  or  Principle,  as  a man 
to  a man,  but  wTith  the  mind,  thus  with  the  thought  or  will ; 
there  is  no  other  access  to  the  Divine,  because  the  Divine  is 
above  those  things  which  are  of  place  and  time,  being  in  those 
things  appertaining  to  man,  which  are  called  states,  viz.,  states 
of  love  and  states  of  faith,  thus  states  of  each  faculty  of  the 
mind,  viz.,  of  the  will  and  of  the  thought ; by  these  man  can 
approach  the  Divine ; hence  it  is,  that  in  this  passage,  by  the 
expression,  Come  not  near  hither,  is  signified  that  he  should  not 
think  of  the  Divine  Being  or  Principle,  viz.,  from  external  sen- 
sual things,  which  are  signified  by  the  shoes,  which  he  was 
first  to  take  off.  It  is  said  still  ( adhuc ),  because  the  external 
sensual  things  of  the  natural  principle  are  the  last  regenerated, 
and  thus  last  receive  influx  from  the  Divine,  and  the  state, 
which  is  here  treated  of,  was  not  yet,  that  sensual  things  should 
become  receptive  of  the  influx ; concerning  sensual  things,  see 
what  now  follows. 

6844.  “ Take  off  thy  shoes  from  off  thy  feet.” — That  hereby 
is  signified  that  sensual  things,  which  are  the  externals  of  the 
natural  principle,  should  be  removed,  appears  from  the  signifi- 
cation of  shoes,  as  denoting  the  sensual  things  which  are  the 
externals  of  the  natural  principle,  see  n.  1748  ; and  from  the 
signification  of  feet,  as  denoting  the  natural  principle,  see  n. 
2162,  3147,  3761,  3986,  4280,  4938  to  4952;  that  to  put  off 


6841— 6844.] 


EXODUS. 


153 


is  to  remove,  is  evident,  for  it  is  said  of  sensual  things  ; for  ex- 
pressions are  to  be  applied  to  their  subject  which  is  treated  of, 
thus  to  put  off  the  shoes  denotes  the  removal  of  sensual  things. 
It  may  be  expedient  to  say  how  the  case  herein  is:  every  one 
can  see,  that  shoes  here  represent  something  which  did  not 
agree  with  the  holy  divine  principle,  and  thus  that  to  put  off* 
the  shoes  was  representative  of  the  removal  of  such  things  ; 
otherwise  of  what  concern  would  it  be  to  the  Divine  Being  or 
Principle,  whether  man  approached  in  shoes,  or  with  the  soles 
of  his  feet  bare,  if  so  be  he  was  only  interiorly  of  such  a quality 
as  to  be  capable  of  approaching  to  the  Divine  Being  or  Principle 
by  faith  and  love  ? wherefore  by  shoes  are  signified  things  sen- 
sual, and  things  sensual,  which  are  the  externals  of  the  natural 
principle,  are  such,  that  they  cannot  be  together  when  the  Divine 
Being  or  Principle  is  the  object  of  holy  thought;  therefore,  in- 
asmuch as  at  that  time  representatives  were  to  be  observed, 
it  was  not  allowable  for  Moses  to  approach  with  his  shoes  on. 
The  ground  and  reason  why  sensual  things,  which  are  the  ex- 
ternals of  the  natural  principle,  are  of  such  a quality  that  they 
cannot  receive  the  Divine,  is,  because  they  are  in  worldly,  cor- 
poreal, and  also  in  terrestrial  things,  for  they  proximately  re- 
ceive those  things ; hence  the  things  which  are  in  the  memory 
from  sensual  things,  derive  their  properties  from  the  light  and 
heat  of  the  world,  and  little  from  the  light  and  heat  of  heaven  ; 
wherefore  they  are  the  last  things  which  can  be  regenerated, 
that  is,  can  receive  any  thing  of  the  light  of  heaven  ; hence  it 
is,  that  when  man  is  in  those  sensual  things,  and  thinks  from 
them,  he  thinks  no  otherwise  of  the  Divine  Being  or  Principle 
than  as  of  things  terrestrial  ; and  if  he  be  in  evil,  he  thinks 
from  them  altogether  against  the  Divine  Being  or  Principle : 
wherefore  when  man  thinks  of  such  things  as  are  of  faith  and 
love  to  God,  if  he  be  principled  in  good,  he  is  elevated  from 
the  sensual  things  which  are  the  externals  of  the  natural  prin- 
ciple, towards  interior  things,  consequently  from  terrestrial  and 
worldly  things  nearer  to  celestial  and  spiritual  things.  Man  is 
ignorant  of  this,  because  he  does  not  know  that  the  interior 
things  appertaining  to  him  are  distinct  from  the  exterior,  and 
that  thought  is  more  and  more  interior,  and  also  more  and 
more  exterior,  and  inasmuch  as  he  is  unacquainted  with  those 
things,  he  cannot  reflect  upon  them.  But  see  what  has  been 
before  said  concerning  thought  grounded  in  things  sensual, 
viz.,  that  they  who  think  from  sensual  things  make  little  pro- 
gress in  wisdom,  n.  5089,  5094,  6201,  6310,  6311,  6312, 
6314,  6316,  6318,  6598,  6612,  6614,  6622,  6624.  That  man  is 
elevated  from  sensual  things,  and  when  he  is  elevated  comes 
into  a milder  lumen,  and  that  this  is  especially  the  case  with 
those  who  are  regenerating,  n.  6183,  6313,  6315.  From  these 
considerations  it  is  now  evident  what  is  meant  by  putting  off' 


154: 


EXODUS. 


[Chap.  iii. 

the  shoes  from  off  the  feet.  That  the  natural  principle  apper- 
taining to  man  is  external,  middle,  and  internal,  see  n.  4570, 
5118,  5126,  5497,  5649  ; the  internal  natural  principle  is  signi- 
fied by  the  feet,  the  middle  natural  principle  by  the  soles  of  the 
feet,  and  the  external  by  the  shoes. 

6845.  “ Because  the  place  on  which  thou  standest,  it  is  the 
ground  of  holiness.” — That  hereby  is  signified,  that  otherwise 
the  divine  principle  cannot  enter,  appears  from  the  signification 
of  place,  as  denoting  state,  see  n.  2625,  2887,  3356,  3387,  4321, 
4882,  5606  ; hence  the  place  on  which  thou  standest,  denotes 
the  state  in  which  he  yet  is;  and  from  the  signification  of  the 
ground  of  holiness,  as  denoting  the  holy  principle  which  pro- 
ceeds from  the  Lord,  thus  it  is  a state  of  the  holy  principle  pro- 
ceeding from  the  Lord’s  divine  human  principle,  which  is  meant 
by  the  above  words.  That  it  signifies,  that  otherwise  the  divine 
principle  cannot  enter,  follows  from  what  goes  before,  viz.,  that 
if  man  was  not  removed  from  sensual  things,  which  are  the  ex- 
ternals of  the  natural  principle,  that  is,  if  he  was  not  elevated 
from  those  things  to  things  interior,  the  divine  principle  could 
not  flow-in  ; the  reason  why  the  divine  principle  cannot  flow-in 
to  man,  so  long  as  he  is  in  those  sensual  things,  is,  because  in- 
flux from  the  Divine  Being  or  Principle  proceeds  even  to  those 
things  which  are  last  in  order,  thus  even  to  the  sensual  things 
which  are  the  externals  of  the  natural  principle  appertaining  to 
man,  and  if  the  things  contained  therein  be  merely  corporeal 
and  terrestrial,  the  divine  things  which  flow-in  are  there  dissi- 
pated, inasmuch  as  they  do  not  agree  together ; wherefore 
when  man  is  about  to  receive  the  divine  principle,  that  is,  those 
things  which  are  of  faith  and  love,  he  is  elevated  from  sensual 
things,  and  when  he  is  elevated  from  them,  then  the  divine 
principle  no  longer  flows-in  thither,  viz.,  into  the  external  sen- 
sual principle,  but  into  the  interior  plane  into  which  the  man 
is  elevated.  That  this  is  the  case  has  been  given  to  know  from 
much  experience. 

6846.  “And  he  said,  I am  the  God  of  thy  father.” — That 
hereby  is  signified  the  divine  principle  which  was  of  the  ancient 
church,  appears  from  the  signification  of  father,  as  denoting  the 
ancient  church,  see  n.  6075  ; the  reason  why  the  ancient  church 
is  called  father,  is,  because  from  it  were  born  the  churches 
which  succeeded  it,  viz.,  the  Hebrew  church,  and  afterwards  the 
church  amongst  the  posterity  of  Jacob ; for  the  rituals  and 
statutes,  which  were  commanded  to  the  posterity  of  Jacob  by 
Moses,  were  not  new,  but  were  before  in  the  ancient  churches, 
and  were  only  restored  amongst  the  sons  of  Jacob ; they  were 
restored,  because  with  other  nations  they  were  made  idolatrous, 
and  in  Egypt  and  in  Babel  were  turned  into  magic : that  the 
same  things  were  in  the  ancient  churches,  may  be  manifest  from 
several  passages  in  the  Word.  Hence  now  it  is  that  the  an 


6845— 6849.] 


EXODUS. 


155 


cient  church  is  meant  by  father,  and  is  also  called  father  in  the 
Word  where  the  church  is  treated  of.  The  God  who  was  wor- 
shipped in  the  ancient  church  was  the  Lord  as  to  the  divine  hu- 
man principle,  and  it  was  known  to  them  that  it  was  the  Lord 
who  was  repiesented  in  singular  the  rituals  of  their  church  : and 
several  of  them  also  knew,  that  the  Lord  was  about  to  come 
into  the  world,  and  to  make  the  human  principle  in  himself 
divine;  neither  in  that  church  was  any  other  meant  by  Jeho- 
vah, for  he  had  appeared  to  them  as  a divine  man,  and  was 
called  Jehovah,  n.  1343,  5663,  as  also  afterwards  he  appeared 
to  Abraham,  Gen.  xviii.  2,  and  following  verses  ; and  to  Joshua, 
v.  13,  14,  15;  and  to  Gideon,  Judges  vi.  11,  and  following 
verses;  and  to  Manaoli  and  his  wife,  Judges  xiii.  3,  and  follow- 
ing verses ; and  wras  acknowledged  as  the  God  of  the  uni- 
verse, and  the  only  one  whom  they  should  adore : hence  now 
it  is,  that  by  the  God  of  thy  father,  in  the  internal  sense,  is 
meant  the  divine  principle  which  was  of  the  ancient  church, 
that  is,  the  Lord  ; but  in  the  external  historical  sense  is  meant 
Abraham,  and  also  Isaac  and  Jacob. 

6847.  “The  God  of  Abraham,  the  God  of  Isaac,  and  the 
God  of  Jacob.” — That  hereby  is  signified  the  very  divine  prin- 
ciple itself,  and  the  divine  human,  thus  the  Lord,  appears  from 
the  representation  of  Abraham,  of  Isaac,  and  of  Jacob,  as  de- 
noting the  very  divine  principle  itself,  and  the  divine  human 
of  the  Lord ; that  Abraham  represents  the  Lord  as  to  the  very 
divine  principle  itself,  Isaac  as  to  the  divine  rational,  and  Jacob 
as  to  the  divine  natural,  see  n.  1893,  2011,  2066,  2072,  2089, 
2245,  2251,  2630,  3144,  3210,  3305,  3439,  3704,  4180,  4286, 
4538,  4570,  4615,  6098,  6185,  6276,  6424,  6804;  by  God  is 
signified  the  Divine  Being  or  Principle,  and  by  their  names 
what  is  representative,  hence  the  above  principles  in  the  Lord 
are  what  are  meant  by  the  God  of  Abraham,  the  God  of  Isaac, 
and  the  God  of  Jacob. 

6848.  “ And  Moses  covered  his  faces.” — That  hereby  is  sig- 
nified that  the  interiors  were  protected,  appears  from  the  signi- 
fication of  faces,  as  denoting  the  interiors,  see  n.  1999,  2434, 
3527,  4066,  4796,  4797,  5102 ; that  to  cover  denotes  to  protect, 
follows  from  the  series  of  the  things  treated  of  in  the  internal 
sense,  for  it  is  said,  that  he  covered  his  faces  because  lie  was 
afraid  to  look  upon  God,  and  by  this  is  signified  lest  the  in- 
teriors should  be  hurt  by  the  presence  of  the  Divine  Being 
himself.  How  the  case  herein  is,  will  be  shown  in  what  now 
follows. 

6849.  “Because  he  was  afraid  to  look  upon  God.” — That 
hereby  is  signified  lest  they  should  be  hurt  by  the  presence  of 
the  Divine  Being  himself,  appears  from  the  signification  of 
being  afraid,  as  denoting  an  apprehension  lest  they  should  be 
hurt,  viz.,  the  interiors.,  for  this  was  the  cause  of  fear  ; and  from 


156 


EXODUS. 


[Chap.  iii. 

the  signification  of  looking  upon  God,  as  denoting  tne  presence 
of  the  Divine  Being  himself,  for  the  Lord  is  brought  present 
before  man  in  no  other  way  than  by  an  internal  looking  upon 
him,  which  is  effected  by  faith  grounded  in  charity  ; if  the  Lord 
appears  to  any  one  in  an  external  form,  still  the  interiors  are 
what  are  affected,  for  the  Divine  Being  or  Principle  penetrates 
to  things  inmost.  In  regard  to  the  interiors  not  being  hurt  by 
the  presence  of  the  Divine  Being  himself,  and  that  on  this  ac- 
count they  were  protected,  the  case  is  this : the  Divine  Being 
himself  is  pure  love,  and  pure  love  is  as  fire,  hotter  than  the  fire 
of  the  sun  of  this  world;  wherefore  if  the  divine  love  in  its  pu- 
rity flowed-in  into  any  angel,  spirit,  or  man,  he  would  altogether 
perish ; hence  it  is,  that  Jehovah,  or  the  Lord,  in  the  Word  is 
so  often  called  a consuming  fire  ; lest  therefore  the  angels  in 
heaven  should  be  hurt  by  the  influx  of  heat  from  the  Lord  as  a 
sun,  they  are  each  of  them  veiled  by  some  thin  and  suitable 
cloud,  whereby  the  heat  flowing-in  from  that  sun  is  tempered. 
That  every  one  would  perish  at  the  Lord’s  presence  without 
such  a security,  was  known  to  the  ancients  ; wherefore  they 
were  afraid  to  see  God,  as  is  manifest  in  the  book  of  Judges, 
“Gideon  saw  that  it  was  the  angel  of  Jehovah,  wherefore  Gid- 
eon said,  O Lord  Jehovah,  since  I have  seen  the  angel  of  Jeho- 
vah face  to  face  : and  Jehovah  said  to  him,  Peace  be  to  thee, 
be  not  afraid , because  thou  shalt  not  die”  vi.  22,  23  : and  in  the 
same  book,  “ Manaoli  said  to  his  wife,  Dying  we  shall  die , be- 
cause we  have  seen  Godf  xiii.  22 : and  in  the  book  of  Exodus, 
“Jehovah  said  to  Moses,  Thou  canst  not  see  my  faces,  because 
no  man  shall  see  me  and  livef  xxxiii.  20;  wherefore  when  it 
was  given  Moses  to  see  God,  he  was  put  in  a hole  of  the  rock, 
verse  22  of  the  same  chapter,  whereby  was  represented  the  ob- 
scure principle  of  faith,  and  the  cloudiness  which  covered,  and 
by  which  he  was  protected.  How  much  danger  may  befall  the 
angels  from  being  looked  at  by  the  Divine  Being  without  the 
covering  of  a cloud,  may  appear  manifest  from  this  considera- 
tion, that  when  the  angels  look  upon  any  spirit  that  is  in  evil, 
he  appears  to  be  turned  into  something  like  what  is  inanimate, 
which  has  been  frequently  given  me  to  see ; the  reason  is,  be- 
cause by  the  angelic  sight  the  light  and  heat  of  heaven  fall-in 
into  such  a spirit,  and  with  them  the  truth  of  faith  and  the 
good  of  love,  by  which  principles,  when  they  penetrate,  the 
wicked  are  almost  deprived  of  life.  And  if  this  be  the  effect 
of  a look  from  the  angels,  how  much  more  of  a look  from  the 
Lord.  This  is  the  reason  why  the  hells  are  altogether  removed 
from  heaven,  and  why  the  inhabitants  are  willing  to  be  removed, 
for  if  they  are  not  removed,  they  are  direfully  tormented  : hence 
it  is  evident  what  is  meant  by  these  words,  “They  shall  say  to 
the  mountains  and  rocks,  Fall  on  us,  and  hide  us  from  the  face 
of  Him  that  sitteth  on  the  throne,”  Bev.  vi.  16 ; Luke  xxiii.  30; 


6850.] 


EXODUS. 


157 


Hosea  x.  8.  From  this  consideration,  that  the  presence  of  the 
Divine  Being  himself  is  such,  that  no  angel  can  endure  it,  unless 
protected  by  a cloud,  which  tempers  and  moderates  the  rays 
and  heat  from  that  sun,  it  may  manifestly  appear,  that  the 
Lord’s  human  principle  is  divine,  for  unless  it  was  divine,  it 
could  never  be  so  united  to  the  divine  principle  itself,  which  is 
called  the  Father,  as  that  they  may  be  one,  according  to  the 
Lord’s  words  in  John  xiv.  10,  and  the  following  verses,  and  in 
‘other  places ; for  what  so  receives  the  divine  principle,  must 
needs  be  altogether  divine  ; what  is  not  divine  would  be  abso- 
lutely dissipated  by  such  a union  ; for  to  speak  comparatively, 
what  can  be  thrown  into  the  solar  fire,  and  not  perish,  unless  it 
be  a similar  solar  principle?  in  like  manner,  who  can  be  cast 
into  the  ardency  of  infinite  love,  except  he  who  is  in  the  ardency 
of  similar  love,  consequently  except  the  Lord  alone?  that  the 
Father  is  in  him,  and  that  the  Father  does  not  appear,  except 
in  his  divine  human  principle,  is  manifest  from  the  Lord’s  words 
in  John,  “ No  one  hath  seen  God  at  any  time  : the  only-begotten 
Son,  who  is  in  the  bosom  of  the  Father , he  hath  brought  him 
forth  to  view,”  i.  18  ; and  in  another  place  in  the  same  Evan- 
gelist, “ Ye  have  neither  heard  his  voice  at  any  time,  nor  seen 
his  shape,”  v.  37. 

6850.  Verses  7,  8.  And  Jehovah  said , Seeing  I have  seen  the 
affliction  of  my  people,  which  is  in  Egypt , and  have  heard  their 
cry  from  before  their  exactors , because  I know  their  griefs. 
And  I am  come  down  to  deliver  them  out  of  the  hand  of  the 
Egyptians , and  to  cause  them  to  come  up  out  of  this  land  to  a 
land  good  and  broad , to  a land  flowing  with  milk  and  honey , to 
the  place  of  the  Canaanite,  and  Hittite , and  Amorite , and  Per - 
izzite , and  Hivite , and  Jebusite.  And  Jehovah  said,  Seeing  I 
have  seen  the  affliction  of  my  people,  signifies  mercy  towards 
those  who  are  of  the  spiritual  church  after  infestations  from 
falses.  And  have  heard  their  cry  from  before  their  exactors, 
signifies  the  aid  of  mercy  against  those  who  were  willing  to 
compel  them  to  serve.  Because  I know  their  griefs,  signifies 
foresight  how  much  they  were  immersed  in  falses.  And  I am 
come  down  to  deliver  them  out  of  the  hands  of  the  Egyptians, 
signifies  that  he  would  let  himself  down  to  them  to  exempt 
them  from  the  power  of  the  false  scieritifics,  which  attempt  to 
destroy  the  truths  of  the  church.  And  to  cause  them  to  come 
up  out  of  this  land,  signifies  that  they  should  be  elevated.  To 
a land  good  and  broad,  signifies  to  heaven,  where  is  the  good 
of  charity  and  the  truth  of  faith.  Flowing  with  milk  and 
honey,  signifies  and  the  pleasantness  and  delight  thence  derived. 
To  the  place  of  the  Canaanite  and  Hittite,  signifies  the  region 
occupied  by  evils  derived  from  falses.  And  Amorite  and  Periz- 
zite,  signifies  by  evils  and  the  falses  thence  derived.  And 


158 


EXODUS. 


[Chap.  iii. 

Iiivite  and  Jebusite,  signifies  by  the  idolatrous  principle  in 
which  is  somewhat  of  good  and  truth. 

6851.  “And  Jehovah  said,  Seeing  I have  seen  the  affliction 
of  my  people.” — That  hereby  is  signified  mercy  towards  those 
who  are  of  the  spiritual  church  after  infestations  from  falses,  ap- 
pears from  the  signification  of  saying  in  the  historical^  of  the 
Word,  as  denoting  perception,  see  frequently  above;  but  when 
it  is  predicated  of  Jehovah,  or  the  Lord,  it  does  not  denote  per- 
ception but  omniscience,  because  the  Lord  perceives  and  knows 
all  and  singular  things  from  eternity  ; and  from  the  significa- 
tion of  seeing  I have  seen,  when  it  is  said  of  Jehovah,  or  the 
Lord,  as  denoting  mercy,  for  when  the  Lord  sees  any  one  in 
misery  or  in  affliction,  he  is  merciful  to  him  ; the  Lord  indeed 
sees  all,  and  thus  is  merciful  to  all,  but  it  is  not  said  that  lie  is 
merciful  to  any  but  to  those  who  receive  his  mercy,  that  is,  who 
are  in  good  ; and  from  the  signihcation  of  affliction,  as  denoting 
infestation,  n.  6663,  in  the  present  case  from  false3,  because  from 
the  Egyptians,  by  whom  are  signified  false  scientifics,  see  u. 
6651,  6679,  6683  ; and  from  the  signification  of  people,  as  de- 
noting those  who  are  of  the  spiritual  church,  see  n.  2928;  they 
who  are  of  the  celestial  church  are  in  the  Word  called  nation. 

6852.  “ And  have  heard  their  cry  from  before  their  exact- 
ors.”— That  hereby  is  signified  the  aid  of  mercy  against  those 
who  were  willing  to  compel  them  to  serve,  appears  from  the 
signification  of  a cry,  as  denoting  imploration,  see  n.  6801  ; and 
from  the  signification  of  hearing,  as  denoting  to  obey  and  ap- 
perceive,  see  n.  5017,  but  when  it  is  said  of  Jehovah  or  the 
Lord,  it  denotes  to  bring  the  aid  of  mercy  to  him  who  implores 
it:  the  case  with  hearing  is  as  above,  n.  6851,  with  seeing,  viz., 
that  the  Lord  hears  all,  and  thus  brings  aid  to  all,  but  accord- 
ing to  necessities ; they  who  cry  and  implore  him  for  them- 
selves alone,  and  thus  against  others,  as  the  wicked  are  wont  to 
do,  these  also  the  Lord  hears,  but  he  does  not  bring  them  aid  ; 
and  when  he  does  not  bring  aid,  it  is  said  that  he  does  not 
hear  ; and  from  the  signification  of  exactors,  as  denoting  those 
who  are  willing  to  compel  to  serve:  that  an  exactor  is  one  who 
compels  to  serve,  is  evident  from  Isaiah,  “ The  people  shall 
take  them,  and  bring  them  to  their  place,  and  they  shall  rule 
over  their  exactors : it  shall  come  to  pass  in  the  day  that  Jeho- 
vah shall  give  thee  rest  from  thy  disturbance,  and  from  the 
grievous  servitude  with  vjhich  thou  wast  compelled  to  serve , that 
thou  shalt  utter  this  parable  concerning  the  king  of  Babel,  Row 
hath  the  exactor  ceased  t ” xiv.  2,  3,  4.  And  in  Zecliariah,  “ I 
will  set  a camp  for  my  house  from  the  army,  by  reason  of  him 
that  goeth  and  returneth,  that  the  exactor  may  not  pass  any 
more  over  them”  ix.  8.  They  were  called  exactors  who  ex- 
acted tribute,  2 Kings  xxiii.  35  ; Deut.  xv.  3 ; and  also  they  who 
compelled  to  do  work  according  to  the  imposition  of  tributes, 


6S51 — 6854.J 


EXODUS. 


159 


are  called  princes  of  tributes,  Exod.  i.  11  ; that  these  are  they 
who  compelled  to  serve,  see  n.  6659. 

6853.  “ Because  I have  known  their  griefs.” — That  hereby 
is  signified  foresight  how  much  they  were  immersed  in  falses, 
appears  from  the  signification  of  knowing,  when  it  is  said  of  the 
Lord,  as  denoting  foresight ; the  reason  why  knowing  denotes 
foresight,  is,  because  the  Lord  knows  all  and  singular  things 
from  eternity;  and  from  the  signification  of  griefs,  as  denoting 
immersion  into  falses  ; for  they  who  are  principled  in  good, 
wh$n  they  are  immersed  in  falses,  come  into  tortures  and  anxie- 
ties, and  are  tormented,  for  they  love  truths,  and  are  averse 
from  falses,  and  think  continually  about  salvation,  and  about 
unhappiness,  in  case  falses  prevail  with  them  ; but  they  who 
are  not  principled  in  good,  have  no  concern  whether  they  be  in 
falses  or  in  truths,  for  they  do  not  think  at  all  about  salvation, 
nor  about  unhappiness,  inasmuch  as  they  do  not  believe  such 
things ; the  delights  of  self-love  and  the  love  of  the  world  take 
away  all  belief  respecting  the  life  after  death ; these  are  per- 
petually immersed  in  falses.  Immersion  into  falses  appears  in 
the  other  life  an  immersion  in  waters,  which,  according  to  the 
abundance  of  falses,  rise  higher  and  higher,  till  at  length  they 
reach  over  the  head  ; the  waters  appear  thinner  or  thicker  ac- 
cording to  the  quality  of  the  falses : the  immersion  which  the 
wicked  undergo,  appears  as  a mistiness  and  as  a cloudiness 
more  and  less  dusky,  which  encompasses  them  around,  and 
altogether  separates  them  from  the  serenity  which  is  of  the  light 
of  heaven. 

6854.  “ And  I am  come  down  to  deliver  them  out  of  the 
hand  of  the  Egyptians.” — That  hereby  is  signified  that  he  let 
himself  down  to  them,  to  exempt  them  from  the  power  of  the  false 
scientifics  which  attempt  to  destroy  the  truths  of  the  church,  ap- 
pears from  the  signification  of  coming  down,  of  which  we  shall 
speak  presently;  and  from  the  signification  of  delivering,  as 
denoting  to  exempt,  for  he  who  exempts  from  falses  delivers  ; 
and  from  the  signification  of  hand,  as  denoting  power,  see  n. 
878,  3387,  3563,  4931  to  4937,  5544  ; and  from  the  signification 
of  the  Egyptians,  as  denoting  false  scientifics,  which  are  con- 
trary to  the  truths  of  the  church,  see  n.  6651,  6679,  6683,  thus 
which  attempt  to  destroy  these  latter.  In  respect  to  the  Lord 
coming  down,  the  case  is  this  : the  Lord  is  said  to  come  down, 
or  to  let  himself  down,  when  he  comes  to  judgment,  n.  1311  ; 
and  also  when  he  comes  to  inferior  principles,  in  the  present 
case  to  those  who  are  of  the  spiritual  church,  who  are  signified 
by  the  sons  of  Israel,  for  the  subject  treated  of,  in  the  internal 
sense,  is  concerning  such,  how  they  are  infested  by  falses,  and 
in  this  case  endure  temptations,  and  afterwards  how  they  are 
delivered,  that  they  may  be  introduced  into  heaven.  But  in 
the  things  contained  in  this  verse,  and  also  in  the  following 


160 


EXODUS. 


[Chap.  iii. 

verses*  in  the  internal  sense,  there  is  yet  a greater  mystery, 
which  has  never  yet  been  known  in  the  church,  wherefore  it  is 
expedient  it  should  be  made  known.  They  who  are  called  spir- 
itual, who  are  such  as  cannot  be  regenerated,  except  only  as  to 
the  intellectual  part,  but  not  as  to  the  will  part,  in  whose  intellect- 
ual part  therefore  a new  will  is  implanted  by  the  Lord,  which 
will  is  according  to  the  doctrinals  of  faith  peculiar  to  their 
church,  these,  viz.,  such  spiritual  persons,  were  only  saved  by 
the  Lord’s  coming  into  the  world  ; the  reason  is,  because  the 
divine  principle  passing  through  heaven,  which  was  the  divine 
human  principle  before  the^  Lord’s  coming,  could  not  reach 
to  them,  inasmuch  as  the  doctrinals  of  their  church  were  for 
the  most  part  not  true,  and  hence  the  good  which  is  of  the  will 
was  not  good,  n.  6427 : because  the  secould  only  be  saved  by 
the  coming  of  the  Lord,  and  thus  were  incapable  of  before 
being  elevated  into  heaven,  therefore  in  the  mean  time  they 
were  kept  in  the  lower  earth,  in  places  there  which  in  the 
Word  are  called  pits,  which  earth  was  obsessed  around  by  the 
hells  abounding  with  falses,  by  which  at  that  time  they  were 
much  infested  ; nevertheless  they  were  still  guarded  by  the 
Lord ; but  after  the  Lord  came  into  the  world,  and  made  the 
human  principle  in  himself  divine,  then  he  delivered  those  who 
were  there  in  pits,  and  elevated  them  to  heaven ; and  out  of 
them  he  also  formed  a spiritual  heaven,  which  is  the  second 
heaven  : this  is  what  is  meant  by  the  descent  of  the  Lord  to 
those  that  are  beneath,  and  by  the  deliverance  of  those  who 
were  bound.  This  is  the  mystery  which,  in  the  internal  sense, 
is  also  described  in  this  verse  and  in  the  following : see  what 
was  shown  above  concerning  those  spiritual  persons,  viz.,  that 
the  spiritual  are  in  obscurity  as  to  the  truth  and  good  of  faith, 
n.  2708,  2715,  2718,  2831,  2849,  2935,  2937,  3241,  3833,  6289. 
That  their  obscurity  is  illuminated  by  the  Lord’s  divine  human 
principle,  n.  2716,  4402  ; whereas  they  who  are  in  obscurity  as  to 
the  truth  and  good  of  faith,  that  they  are  greatly  assaulted  by 
the  hells,  but  that,  the  Lord  continually  protects  them,  n.6419. 
That  the  spiritual  cannot  be  regenerated  as  to  the  will  part,  but 
only  as  to  the  intellectual  part,  and  that  a new  will  is  there 
formed  by  the  Lord,  n.  863,  875,  895,  927,  928,  1023,  1043, 
1044,  2256,  4328,  4493,  5113.  That  the  spiritual  were  saved 
by  the  coming  of  the  Lord  into  the  world,  n.  2833,  2834,  3969. 
In  the  prophetic  Word  throughout  mention  is  made  of  the 
bound,  and  of  those  that  are  bound  in  a pit,  and  that  they 
were  delivered  by  the  Lord,  by  which  bound  are  specifically 
meant  those  who  are  here  spoken  of;  as  in  Isaiah,  “I  Jehovah 
have  called  thee  injustice,  and  will  take  hold  of  thy  hand,  for 
I will  guard  thee,  and  will  give  thee  for  a covenant  to  the  peo- 
ple, for  a light  of  the  Gentiles,  to  open  the  blind  eyes,  to  bring 
forth  out  cj  prison  him  that  is  bounds  out  of  the  house  of  in - 


6855— 6857.] 


EXOBUS. 


161 


closure  them  that  sit  in  darkness ,”  xlii.  6,7.  Again,  in  the  same 
prophet,  “I  have  kept  thee,  and  given  thee  for  a covenant  of 
the  people,  to  restore  the  earth,  to  divide  the  wasted  inheritances, 
to  say  to  the  bound , Go  ye  forth,  to  them  who  are  in  darkness , Be 
ye  revealed  ; they  shall  feed  on  the  ways,  and  in  all  hills  shall 
be  their  pasture,”  xlix.  8,  9 ; speaking  manifestly  of  the  Lord, 
where  the  bound  specifically  denote  those  who  were  detained  in 
the  lower  earth,  even  to  the  Lord’s  coining,  and  who  were  then 
elevated  into  heaven  ; and  in  general  all  those  who  are  in  good, 
and  are  kept  as  it  were  bound  by  falses,  from  which  neverthe- 
less they  are  desirous  to  be  delivered.  And  in  Zechariah,  “ By 
the  blood  of  thy  covenant,  I will  send  forth  thy  bound  out  of 
the  pit ,”  ix.  11.  And  in  Isaiah,  “Gathering  they  shall  be 
gathered  together,  the  bound  in  a jpit,  and  shall  be  closed  in 
an  inclosure  / after  a multitude  of  days  they  shall  be  visited,” 
xxiv.  22  ; where  the  bound  in  a pit  has  the  same  signification. 
And  further  in  Isaiah,  “ Jehovah  hath  anointed  me  to  preach 
the  gospel  to  the  poor,  he  hath  sent  me  to  bind  up  the  broken 
in  heart,  to  preach  liberty  to  the  captives , to  them  that  are  bound , 
to  him  that  is  deprived  of  eyes , to  proclaim  the  year  of  the 
good  pleasure  of  Jehovah,”  lxi.  1 ; and  in  another  place,  “ The 
people  that  walked  in  darkness  have  seen  a great  light ; they 
that  dwelt  in  the  land  of  the  shadow  of  death,  on  them  hath  the 
light  shined,”  ix.  1. 

6855.  “ And  to  cause  them  to  come  up  out  of  this  land.” — 
That  hereby  is  signified  that  they  should  be  elevated,  viz.,  from 
the  place  and  state  where  they  are  infested  by  falses,  appears 
from  the  signification  of  causing  to  go  up,  as  denoting  to  be 
elevated  ; and  from  the  signification  ojf  land,  in  this  case  the 
land  of  Egypt,  as  denoting  the  place  and  state  where  they  are 
infested  by  falses  : that  Egypt  is  the  false  scientific  principle 
which  infests,  has  been  already  shown  ; the  like  is  also  signified 
by  the  land  of  Egypt. 

6856.  “ To  a land  good  and  broad.” — That  hereby  is  signi- 
fied to  heaven,  where  is  the  good  of  charity  and  the  truth  of 
taitli,  appears  from  the  signification  of  land,  in  this  case  the 
land  of  Canaan,  as  denoting  the  Lord’s  kingdom,  thus  heaven, 
see  n.  1607,  3038,  3481,  3705,  4447 ; and  from  the  signification 
of  a good  land,  as  denoting  the  good  of  charity  there and 
from  the  signification  of  a broad  land,  as  denoting  the  truth  of 
faith  there ; that  broad  denotes  the  truth  which  is  of  faith,  see 
n.  3433,  3434,  4482. 

6857.  “ To  a land  flowing  with  milk  and  honey.” — That 
hereby  is  signified  the  pleasantness  and  delight  thence  derived,, 
appears  from  the  signification  of  milk,  as  denoting  the  celestial 
spiritual  principle,  or  the  truth  of  good,  see  n.  2184;  and  be- 
cause it  denotes  the  truth  of  good,  it  denotes  the  pleasantness 
thereof,  for  they  are  joined  together  ; and  from  the  signification! 

vol.  vn.  11- 


162 


EXODUS. 


[Chap.  iii. 


of  honey,  as  denoting  delight,  see  n.  5620.  From  what  was 
shown  above,  n.  6854,  it  may  be  manifest  what  is  meant  by 
causing  to  go  up  out  of  that  land  to  a land  good  and  broad,  flow- 
ing with  milk  and  honey,  viz.,  that  they  who  had  been  detained 
in  the  lower  earth  in  pits  there,  even  to  the  Lord’s  coming, 
should  then  be  elevated  to  heaven,  where  is  the  good  of  charity 
and  the  truth  of  faith,  and  the  pleasantness  and  delight  thence 
derived.  These  things  are  specifically  signified  by  those  words  ; 
but  in  general  they  signify  all  of  the  spiritual  church  who  are 
in  temptation,  and  are  thence  delivered. 

6858.  “ To  the  place  of  the  Canaanite  and  Hittite.” — That 
hereby  is  signified  the  region  occupied  by  evils  derived  from 
falses,  appears  from  the  representation  of  the  Canaanites,  as 
denoting  evils  derived  from  the  falses  of  evil,  see  n,  4818 ; and 
from  the  representation  of  the  Hittites,  as  denoting  falses  from 
which  evils  are  derived,  see  n.  2913.  By  the  nations  in  the 
land  of  Canaan,  which  are  mentioned  here  and  also  in  other 
places,  as  Genesis  xv.  18,  19  ; Exod.  xxiii.  23,  28  ; xxxiii.  2 ; 
xxxiv.  11  ; Deuteronomy  vii.  1 ; xx.  17 ; Joshua  iii.  10  ; xxiv. 
11  ; Judges  iii.  5,  are  signified  all  the  kinds  of  evil  and  the 
false.  What  is  meant  by  the  region  occupied  by  evils  derived 
from  falses,  and  also  by  the  rest  of  the  kinds  of  evil  and  the 
false,  it  may  be  expedient  to  say.  Before  the  coming  of  the  Lord 
into  the  world,  evil  genii  and  spirits  occupied  all  that  region  of 
heaven,  to  which  afterwards  the  spiritual  were  elevated ; for, 
before  the  coming  of  the  Lord,  a considerable  part  of  such 
genii  and  spirits  roamed  at  large,  and  infested  the  good,  espe- 
ally  the  spiritual  who  were  in  the  lower  earth ; but  after  the 
coming  of  the  Lord,  they  were  all  thrust  down  into  their  hells, 
and  that  region  was  delivered,  and  was  given  for  an  inheritance 
to  those  who  were  of  the  spiritual  church  : it  has  been  frequently 
observed,  that  as  soon  as  any  place  is  left  by  good  spirits,  it  is 
occupied  by  evil  ones,  and  that  the  evil  ones  are  thence  expelled, 
and  on  their  expulsion,  the  place  is  again  made  over  to  those 
who  are  in  good  ; the  reason  is,  because  the  infernals  burn  con- 
tinually to  destroy  those  things  which  are  of  heaven,  specifically 
those  to  which  they  are  in  opposition  ; wherefore  when  a place 
is  any  where  left,  because  in  such  case  it  is  without  protection, 
it  is  instantly  occupied  by  the  evil.  This  is  specifically  meant, 
as  was  said,  by  the  region  occupied  by  evils  and  falses,  which 
is  signified  by  the  place  where  the  nations  were  that  were  to 
be  expelled.  This,  together  with  what  was  said  above,  n.  6854, 
is  a great  mystery,  which  without  revelation  cannot,  be  known. 

6859.  “ And  Amorite  and  Perizzite.” — That  hereby  is  sig- 
nified by  evils  and  the  falses  thence  derived,  appears  from  the 
representation  of  Amorite,  as  denoting  evil,  see  n.  1857,  6306  ; 
and  from  the  representation  of  Perizzite,  as  denoting  the  false, 
see  n.  1573,  1574.  There  are  two  origins  of  evil,  and  also  two 


6858— 6861.] 


EXODUS. 


163 


origins  of  the  false  ; one  origin  of  evil  is  from  the  false  of  doc- 
trine or  of  the  religions  principle ; the  other  is  from  the  lust  of 
self-love  and  the  love  of  the  world  : the  false  of  the  first  origin 
is,  as  was  said,  from  the  false  of  doctrine,  or  of  the  religious 
principle ; and  the  false  of  the  other  origin  is  from  the  evil  of 
the  lusts  of  the  above-mentioned  loves  : those  evils  are  what 
are  signified  by  Canaanite  and  Amorite,  and  those  falses  by 
Hittite  and  Perizzite. 

6860.  “ And  Hivite  and  Jebusite.” — That  hereby  is  signi- 
fied by  the  idolatrous  principle  in  which  is  somewhat  of  good 
and  truth,  appears  from  the  representation  of  Hivite,  as  denot- 
ing an  idolatrous  principle  in  which  there  is  somewhat  of  good ; 
and  from  the  representation  of  Jebusite,  as  denoting  an  idola- 
trous principle  in  which  is  somewhat  of  truth  : that  such  things 
are  signified  by  those  nations,  may  be  manifest  from  this  con- 
sideration, that  it  was  permitted  that  a covenant  should  be 
established  with  the  Gibeonites  by  Joshua  and  the  elders, 
Joshua  ix.  3,  and  the  following  verses ; and  that  they  were 
made  hewers  of  wood  and  drawers  of  water  for  the  house  of 
God,  verses  23,  27,  of  the  same  chapter  ; that  they  were  Hivit.es, 
may  be  seen,  verse  7,  of  the  same  chapter,  and  xi.  19  : that  by 
the  Jebusites  are  represented  those  who  were  in  idolatrous 
worship,  but  in  which  there  was  somewhat  of  truth,  may  be 
manifest  from  this  consideration,  that  the  Jebusites  were  a long 
time  tolerated  in  Jerusalem,  and  were  not  thence  expelled, 
Joshua  xv.  63  ; xviii.  28 ; 2 Samuel  v.  6 to  10. 

6861.  Verses  9,  10,  11,  12.  And  now  behold  the  cry  of  the 
sons  of  Israel  is  come  to  me , and  also  I have  seen  the  oppres- 
sion with  which  the  Egyptians  oppress  them.  And  now  go,  and 
I will  send  thee  to  Pharaoh,  and  bring  thou  forth  my  people 
the  sons  of  Israel  out  of  Egypt.  And  Moses  said  to  God,  Who 
am  I that  I should  go  to  Pharaoh,  and  that  I should  bring 
forth  the  sons  of  Israel  oid  of  Egypt  f And  He  said,  Because 
I will  be  with  thee,  and  this  shall  be  a sign  to  thee  that  I have 
sent  thee,  in  thy  bringing  forth  the  people  out  of  Egypt,  ye  shall 
worship  God  near  this  mountain.  And  now  behold  the  cry 
of  the  sons  of  Israel  is  come  to  me,  signifies  compassion  over 
those  who  are  of  the  spiritual  church.  And  I have  also  seen  the 
oppression  with  which  the  Egyptians  oppress  them,  signifies 
by  reason  of  the  attempt  of  subjugation  from  those  who  were 
in  falses.  And  now  go,  and  I will  send  thee  to  Pharaoh,  signi- 
fies the  holy  principle  proceeding  from  the  Lord’s  human  prin- 
ciple, by  which  the  infesting  falses  would  be  dissipated.  And 
bring  thou  forth  my  people  the  sons  of  Israel  out  of  Egypt,  sig- 
nifies the  consequent  liberation  of  those  who  were  of  the  spir- 
itual church  from  infesting  falses.  And  Moses  said  to  God, 
signifies  perception  from  the  Divine  Being  or  Principle  and 
humiliation.  Who  am  I that  I should  go  to  Pharaoh,  signifies 


EXODUS. 


i r?  t 


[Chap.  iii. 


»hnt  be  was  not  yet  in  such  a state  as  to  seem  to  himself  to  be 
able  to  go  to  and  remove  infesting  falses.  And  that  I should 
bring  forth  the  sons  of  Israel?  signifies,  and  thereby  liberate 
those  who  are  of  the  spiritual  church.  And  He  said,  Because  I 
will  be  with  thee,  signifies  that  the  Divine  Being  or  Principle 
will  be  in  the  human.  And  this  shall  be  a sign  to  thee  that  I 
have  sent  thee,  signifies  knowledge  that  the  Divine  Principle 
proceeded  from  himself.  In  thy  bringing  forth  the  people  out 
of  Egypt,  signifies  when  the  spiritual  are  liberated  from  in- 
festation from  falses.  Ye  shall  worship  God  near  this  moun- 
tain, signifies  perception  in  this  case,  and  acknowledgment  of 
the  Divine  Being  or  Principle,  grounded  in  love. 

6862.  “And  now  behold  the  cry  of  the  sons  of  Israel  is 
come  to  me.” — That  hereby  is  signified  compassion  upon  those 
who  are  of  the  spiritual  church,  appears  from  the  signification 
of  a cry,  as  denoting  imploration  concerning  aid,  see  n.  6801  ; 
hence  when  it  is  said,  that  a cry  comes  to  Jehovah  or  the 
Lord,  it  involves  the  like  as  hearing,  and  that  hearing  denotes 
to  bring  the  aid  of  mercy  or  compassion,  see  n.  6852  ; and 
from  the  signification  of  the  sons  of  Israel,  as  denoting  those 
who  are  of  the  spiritual  church,  see  n.  6637. 

6863.  “ And  also  I have  seen  the  oppression  with  which 
the  Egyptians  oppress  them.” — That  hereby  is  signified  by 
reason  of  the  attempt  of  subjugation  by  those  who  are  in 
falses,  appears  from  the  signification  of  the  oppression  with 
which  they  oppress,  as  denoting  an  attempt  of  subjugation  : the 
-reason  why  it  denotes  an  attempt  of  subjugation,  and  not  sub- 
jugation itself,  is,  because  they  who  are  of  the  Lord’s  spiritual 
church  cannot  be  subjugated  by  those  who  are  in  falses,  inas- 
much as  the  Lord  protects  them  ; and  from  the  signification  of 
the  Egyptians,  as  denoting  falses,  see  n.  6692. 

6864.  “ And  now  go,  and  I will  send  thee  to  Pharaoh.” — 
That  hereby  is  signified  the  holy  principle  proceeding  from  the 
Lord’s  human,  by  which  infesting  falses  would  be  dissipated, 
appears  from  the  representation  of  Moses,  who  was  to  go,  and 
who  was  sent,  as  denoting  the  Lord  as  to  the  law  divine,  see  n. 
6723,  6752,  6771,  6827,  thus  as  to  the  human  principle ; for 
when  the  Lord  was  in  the  world,  he  first  made  his  human  prin- 
ciple divine  truth,  which  is  the  same  thing  with  the  law  divine  ; 
afterwards  he  altogether  glorified  his  human  principle,  and  made 
it  divine  good:  between  divine  truth  and  divine  good  there  is  a 
difference,  such  as  there  is  between  the  light  from  the  sun  and 
the  fire  in  the  sun ; and  from  the  signification  of  being  sent,  as 
denoting  to  proceed,  see  n.  2397,  4710,  6831,  in  the  present 
case  holy  truth  ; that  holy  is  predicated  of  truth,  see  n.  6788; 
and  from  the  representation  of  Pharaoh,  as  denoting  the  false 
principle,  see  n.  6651,  6679,  6683,  6692  ; it  is  added  that  infest- 
ing falses  might  be  dissipated,  viz.,  by  the  holy  principle  pro- 


6862— 6865.] 


EXODUS. 


165 

ceeding  from  the  Lord’s  human,  because  the  subject  treated  of  in 
what  follows  is  concerning  the  liberation  of  the  sons  of  Israel, 
that  is,  of  those  who  were  of  the  Lord’s  spiritual  church,  from 
falses,  from  which  they  cannot  in  any  wise  be  liberated,  except 
by  the  holy  principle  which  proceeds  from  the  Lord  ; for  the 
holy  principle  proceeding  from  the  Lord  not  only  dissipates 
infesting  falses,  but  also  reduces  all  things  into  divine  order,  as 
well  those  things  which  are  in  the  heavens,  as  those  which  are 
in  the  hells,  and  causes  the  heavens  to  be  most  distinct,  accord- 
ing to  goods  and  the  truths  thence  derived,  and  also  the  hells 
to  be  most  distinct,  according  to  evils  and  the  fals’es  thence 
derived  ; and  likewise  causes  evils  to  be  in  the  opposite  against 
goods,  and  falses  against  truths,  to  the  intent  that  a spiritual 
equilibrium  may  exist,  and  every  thing  may  be  in  a free  state. 

6865.  “And  bring  thou  forth  my  people  the  sons  of  Israel 
out  of  Egypt.” — That  hereby  is  signified  the  consequent  libera- 
tion of  those  who  are  of  the  spiritual  church  from  infesting 
falses,  appears  from  the  signification  of  bringing  forth,  as  denot- 
ing liberation;  and  from  the  signification  of  the  sons  of  Israel, 
as  denoting  those  who  are  of  the  spiritual  church,  see  n.  6637 ; 
and  from  the  signification  of  Egypt,  as  denoting  the  false  scien- 
tific principle  which  is  against  the  truths  of  the  church,  thus  the 
infesting  false  principle,  see  n.  6692.  It  is  the  false  scientific 
principle  which  chiefly  infests  those  who  are  of  the  spiritual 
church ; the  reason  is,  because  they  have  not  the  perception  of 
truth  from  good,  but  only  the  knowledge  of  truth  from  doctrine  ; 
they  who  are  of  this  description  are  chiefly  infested  bjT  scien- 
tifics  ; for  scientifics  are  the  most  common  vessels,  which  appear 
sometimes  contrary  to  truths,  until  truths  being  let  into  them, 
cause  them  to  be  translucent,  and  thereby  not  to  be  apperceived  ; 
and  besides,  scientifics  are  full  of  the  fallacies  of  the  senses, 
which  cannot  be  shaken  off  by  those  who  are  in  mere  know- 
ledges from  doctrine,  and  not  in  the  perception  of  truth  from 
good,  principally  because  the  light  of  the  world  predominates 
with  them,  which  light  appears  bright  so  long  as  the  light  of 
heaven  does  not  flow-in  into  it,  but  as  soon  as  the  light  of  heaven 
flows-in,  instead  of  light  it  becomes  obscurity  ; hence  it  is  that 
they  are  illuminated  and  ingenious  in  the  things  of  the  world, 
but  obscured  and  slow  of  apprehension  in  the  things  of  heaven. 
These  believe  themselves  illuminated,  when  they  have  con- 
firmed in  themselves  the  doctrinals  of  the  church,  but  it  is  a 
sensual  lumen,  derived  from  the  lumen  of  the  world,  which  in 
such  case  deceives  them  ; for  doctrinals,  of  whatsoever  kind 
they  be,  may  be  confirmed,  as  Jewish  doctrinals  are  confirmed 
by  the  Jews,  enthusiastic  doctrinals  by  enthusiasts,  Socinian 
doctrinals  by  Socinians,  and  heretical  doctrines  by  heretics  of 
every  description ; and  when  they  are  confirmed,  they  appear 
to  them  in  the  sensual  lumen  as  truths  themselves.  But  they 


166 


EXODUS. 


[Chap.  iii. 

who  are  in  the  light  of  heaven,  are  in  illustration  from  the  Lord, 
and  before  confirmation  apperceive,  by  looking  into  the  scien- 
tifics  which  are  beneath,  and  there  arranged  into  order,  whether 
a truth  be  confirmable  or  not : hence  it  is  evident,  that  these 
latter  have  an  interior  view,  which  is  above  scientifics,  and  thus 
is  a distinct  view ; whereas  the  former  have  an  inferior  view, 
which  is  within  scientifics,  and  thus  is  a perplexed  view,  see  n. 
2831. 

6866.  “And  Moses  said  to  God.” — That  hereby  is  signified 
perception  from  the  Divine  Being  or  Principle  and  humilia- 
tion, appears  from  the  signification  of  saying,  as  denoting  per- 
ception, see  frequently  above;  and  from  the  representation  of 
Moses,  as  denoting  the  Lord  as  to  the  law  divine,  see  n.  6723, 
6752,  6771,  6827  ; the  Divine  Being  or  Principle  is  signified 
by  God  : that  those  words  also  involve  humiliation,  is  evident 
from  what  follows,  for  he  says,  Who  am  I that  I should  go  to 
Pharaoh,  and  bring  forth  the  sons  of  Israel?  Inasmuch  as  by 
Moses  is  represented  the  Lord,  and  mention  is  here  made  of 
humiliation,  it  may  be  expedient  to  say  somewhat  concerning 
the  state  of  the  Lord’s  humiliation,  when  he  was  in  the  world  : 
so  far  as  the  Lord  was  in  the  human  principle  not  yet  made 
divine,  so  far  he  was  in  humiliation  ; but  so  far  as  he  was  in 
the  human  principle  made  divine,  so  far  he  could  not  be  in 
humiliation,  for  so  far  he  was  God  and  Jehovah ; the  reason 
why  he  was  in  humiliation  when  in  the  human  principle  not 
yet  made  divine  was,  because  the  human  principle  which  he 
derived  from  the  mother  was  hereditarily  evil,  and  this  could 
not  approximate  to  the  Divine  Being  or  Principle  without 
humiliation ; for  man  in  genuine  humiliation  divests  himself 
of  all  ability  to  think  and  do  any  thing  from  himself,  and 
leaves  himself  altogether  to  the  Divine  Being  or  Principle, 
and  thus  accedes  to  the  divine ; the  Divine  Being  or  Principle 
was  indeed  in  the  Lord,  because  he  was  conceived  of  Jehovah, 
but  this  appeared  remote,  so  far  as  his  human  principle  was  in 
the  maternal  hereditary  principle  ; for  in  spiritual  and  celes- 
tial things,  dissimilitude  of  state  is  what  causes  removal  and 
absence,  and  similitude  of  state  is  what  causes  approach  and 
presence;  and  it  is  love  which  makes  similitude  and  dissimili- 
tude. From  these  considerations  now  it  may  be  manifest, 
whence  was  the  state  of  humiliation  appertaining  to  the  Lord 
when  he  was  in  the  world  ; but  afterwards,  when  he  put  off  all 
the  human  principle  which  he  derived  from  the  mother,  inso- 
much that  he  was  no  longer  her  son,  and  put  on  the  divine 
principle,  then  the  state  of  humiliation  ceased,  for  then  he  was 
one  with  Jehovah. 

6867.  “ Who  am  I that  I should  go  to  Pharaoh  ?” — That 
hereby  is  signified  that  he  was  not  yet  in  such  a state  as  to 
seem  to  himself  able  to  go  and  remove  infesting  falses,  ap- 


6866— 6872.] 


EXODUS. 


167 


pears  from  the  signification  of  the  expression,  Who  am  I,  as 
denoting  that  he  was  not  yet  in  such  a state  ; and  from  the 
signification  of  going  to  Pharaoh,  as  denoting  to  go  to  infesting 
falses,  for  by  Pharaoh  is  signified  the  false  principle  which  in- 
fests, see  n.  6651,  6679,  6683:  the  reason  why  it  denotes  also  to 
remove,  is,  because  the  holy  principle  proceeding  from  the 
Lord’s  human  principle,  see  above,  n.  6864,  removes  falses  and 
evils,  for  these  latter  cannot  at  all  endure  the  presence  of  the 
former.  Inasmuch  as  these  things  are  said  from  humiliation, 
it  is  added  that  this  did  not  seem  possible  to  him. 

6868.  “And  that  I should  bring  forth  the  sons  of  Israel?” 

“ — That  hereby  is  signified  and  thus  to  liberate  those  who  were 

of  the  spiritual  church,  appears  from  the  signification  of  bring- 
ing forth,  as  denoting  to  liberate,  see  above,  n.  6865  ; and  from 
the  representation  of  the  sons  of  Israel,  as  denoting  those  who 
are  of  the  spiritual  church,  see  n.  6637,  6862,  6865. 

6869.  “And  He  said,  Because  I will  be  with  thee.” — That 
hereby  is  signified  that  the  Divine  Being  or  Principle  was  in 
the  human,  appears  from  the  representation  of  Moses,  as  de- 
noting the  Lord  as  to  the  law  divine,  see  n.  6723,  6752,  6771, 
6827  ; thus  as  to  the  human  principle,  for,  as  was  shown  above, 
the  Lord  made  his  human  principle  the  law  divine,  that  is, 
divine  truth,  when  he  was  in  the  world ; and  from  the  signifi- 
cation of  the  expression,  I will  be  with  thee,  as  denoting  the 
Divine  Being  or  Principle,  for  Jehovah  is  he  who  speaks. 

6870.  “And  this  shall  be  a sign  to  thee  that  I have  sent 
thee.” — That  hereby  is  signified  knowledge  that  the  divine 
principle  proceeded  from  himself,  appears  from  the  significa- 
tion of  a sign,  as  denoting  a confirmation  of  truth,  and  hence 
knowledge  that  it  is  so;  and  from  the  signification  of  being 
sent,  as  denoting  to  proceed,  see  n.  2397,  4710,  6831  ; thus  to 
be  sent  of  God  denotes  to  proceed  from  the  Divine  Being  or 
Principle,  and  also  denotes  that  the  Divine  Being  or  Principle 
proceeds  from  himself,  for  he  who  proceeds  from  the  Divine 
Being  or  Principle  receives  the  Divine  Being  or  Principle,  and 
further  promotes. 

6871.  “ In  thy  bringing  forth  the  people  out  of  Egypt.” — 
That  hereby  is  signified  when  the  spiritual  are  liberated  from 
infestation  arising  from  falses,  appears  from  the  signification 
of  bringing  forth,  as  denoting  to  liberate,  see  above,  n.  6865, 
6868  ; and  from  the  signification  of  the  sons  of  Israel,  who  in 
this  case  are  the  people,  as  denoting  the  spiritual,  that  is,  those 
who  are  of  the  spiritual  church,  see  n.  6637,  6862,  6865 ; and 
from  the  signification  of  Egypt,  as  denoting  the  infesting  false 
scientific  principle,  see  n.  6692. 

6872.  “Ye  shall  worship  God  near  this  mountain.” — That 
hereby  is  signified  perception  in  such  case,  and  acknowledg- 
ment of  the  Divine  Being  or  Principle  from  love,  appears  from 


168 


EXODUS. 


[Chap.  iii. 

the  signification  of  worshipping  God,  as  denoting  adoration  of 
the  Divine  Being  or  Principle,  but  when  it  is  said  of  the  Lord, 
it  denotes  perception  and  acknowledgment  of  the  Divine  Being 
or  Principle  in  the  human  ; and  from  the  signification  of  moun- 
tain, as  denoting  the  good  of  the  divine  love,  see  n.  795,  796, 
2722,  4210,  6435,  6829  : hence  it  is  evident,  that  by  worship- 
ping God  near  this  mountain,  when  it  is  said  of  the  Lord,  is  sig- 
nified perception  and  acknowledgment  of  the  Divine  Being  or 
Principle  from  love.  It  may  be  expedient  to  say  what  the 
perception  and  acknowledgment  of  the  Divine  Being  or  Prin- 
ciple from  love  is.  Every  man’s  quality  is  known  from  his 
love ; for  love  is  the  esse  of  the  life  of  every  one,  the  veriest 
life  itself  deriving  thence  its  existence ; such  therefore  as  the 
quality  of  the  love  is  which  prevails  with  the  man,  such  is  the 
man  ; if  it  be  self-love  and  the  love  of  the  world,  and  conse- 
quently of  revenge,  hatred,  cruelty,  adultery,  and  the  like,  the 
man  is  a devil  as  to  his  spirit,  or  as  to  the  interior  man  which 
lives  after  death,  howsoever  he  appears  in  the  external  form  ; 
but  if  the  prevailing  love  with  man  be  the  love  of  God  and  the 
love  of  his  neighbour,  and  consequently  the  love  of  good  and  of 
truth,  also  of  justice  and  honesty,  he,  howsoever  he  appears  in 
the  external  form,  is  an  angel  as  to  his  spirit,  which  lives  after 
death;  but  he  to  whom  divine  love  appertains,  which  apper- 
tained to  the  Lord  alone,  is  a God  ; thus  his  human  principle 
was  made  divine,  when  he  received  in  the  human  principle  the 
love  of  his  Father,  which  was  the  esse  of  his  life.  From  these 
considerations  it  may  be  manifest  what  is  meant  by  the  percep- 
tion and  acknowledgment  of  the  Divine  Being  or  Principle 
from  love.  That  man  is  altogether  as  his  love,  is  a constant 
truth,  evidenced  by  the  angels  in  another  life,  who,  when  seen, 
appear  as  forms  of  love,  the  love  itself  not  only  shining  forth, 
but  also  exhaling  from  them,  so  that  you  would  say  that  they 
are  throughout  nothing  but  loves ; the  reason  is,  because  ail 
the  interiors  of  an  angel,  as  also  of  a man,  are  nothing  but 
forms  recipient  of  life,  and  because  they  are  forms  recipient  of 
life,  they  are  forms  recipient  of  loves,  for  loves  constitute  the 
life  of  man  : since,  therefore,  the  influent  love  and  the  recipient 
form  are  in  agreement  together,  it  follows  that  an  angel  or  a 
man  is  of  such  a quality  as  his  love  is ; and  this  not  only  in  his 
organical  principles,  which  are  in  the  brain,  but  also  in  the 
whole  body,  for  the  body  is  nothing  but  an  organ  derived  from 
its  principles.  From  these  considerations  it  may  be  manifest, 
that  man  is  made  altogether  new  when  he  is  regenerated,  for 
in  this  case  all  and  singular  the  things  appertaining  to  him  are 
arranged  to  receive  celestial  loves ; nevertheless  with  man  the 
former  forms  are  not  destroyed,  but  are  removed  ; but  with  the 
Lord  the  former  forms,  which  were  from  the  maternal  princi- 
ple, were  altogether  destroyed  and  extirpated,  and  divine  forms 


6873— 68T6.J 


EXODUS. 


169 


received  in  their  place;  for  the  divine  love  does  not  agree 
with  any  bnt  a divine  form  ; all  other  forms  it  absolutely  casts 
out ; hence  it  is  that  the  Lord,  when  glorified,  was  no  longer 
the  son  of  Mary. 

6873.  Verses  13, 14, 15.  And  Moses  said  to  God,  Behold , I 
come  to  the  sons  of  Israel , and  say  to  them,  The  God  of  your 
fathers  hath  sent  me  to  you,  and  they  will  say  to  me.  What  is 
his  name  f what  shall  I say  to  them  ? And  God  said  to  Moses , 
I am  who  I am  ; and  He  said,  Thus  shalt  thou  say  to  the  sons 
of  Israel,  I am  hath  sent  me  to  you.  And  God  said  yet  to 
Moses,  Thus  shalt  thou  say  to  the  sons  of  Israel,  Jehovah,  the 
God  of  your  fathers,  the  God  of  Abraham,  the  God  of  Isaac, 
and  the  God  of  Jacob,  hath  sent  me  to  you / this  is  my  name 
for  ever,  and  this  my  memorial  for  generation,  generation.  And 
Moses  said  to  God,  signifies  perception  from  the  Divine  Being 
or  Principle.  Behold,  I come  to  the  sons  of  Israel,  signifies 
concerning  those  who  are  of  the  spiritual  church.  And  say  to 
them,  The  God  of  your  fathers  hath  sent  me  to  you,  signifies 
that  the  divine  principle  of  the  ancient  church  will  be  with 
those  who  are  of  the  spiritual  church.  And  they  shall  say  to 
me,  What  is  his  name?  signifies  his  quality.  What  shall  I say 
to  them  ? signifies  what  reply.  And  God  said  to  Moses,  signi- 
fies the  first  instruction.  I am  who  I am,  signifies  the  esse  and 
existere  of  all  things  in  the  universe.  And  He  said,  Thus  shalt 
thou  say  to  the  sons  of  Israel,  signifies  the  second  instruction. 
I am  hath  sent  me  to  you,  signifies  that  the  divine  existere 
shall  be  in  that  church.  And  God  said  yet  to  Moses,  Thus  shalt 
thou  say  to  the  sons  of  Israel,  signifies  the  third  instruction. 
Jehovah,  the  God  of  your  father,  signifies  the  Divine  Being  or 
Principle  of  the  ancient  church.  The  God  of  Abraham,  the 
God  of  Isaac,  and  the  God  of  Jacob,  signifies  the  divine  princi- 
ple itself,  and  the  divine  human,  thus  the  Lord.  Hath  sent  me 
to  you,  signifies  that  he  will  be  in  their  church.  This  is  my 
name  for  ever,  signifies  that  the  divine  human  is  the  quality  of 
the  divine  itself.  And  this  my  memorial  for  generation,  gene- 
ration, signifies  that  it  is  to  be  worshipped  perpetually. 

6874.  “ And  Moses  said  to  God.” — That  hereby  is  signified 
perception  from  the  Divine  Being  or  Principle,  appears  from 
the  signification'  of  saying,  in  the  historicals  of  the  Word,  as 
denoting  perception  ; that  God  denotes  the  Divine  Being  or 
Principle,  is  evident : it  is  said  perception  from  the  Divine 
Being  or  Principle,  because  all  perception  is  from  that  source. 

6875.  “ Behold,  I come  to  the  sons  of  Israel.” — That  hereby 
is  signified  concerning  those  who  are  of  the  spiritual  church, 
appears  from  the  representation  of  the  sons  of  Israel,  as  denot- 
ing those  who  are  of  the  spiritual  church,  see  n.  6657,  6862, 
6865. 

6876.  “And  say  to  them,  The  God  of  your  fathers  hath  sent 


170 


EXODUS. 


[Ciiap.  iii. 

me  to  you.” — That  hereby  is  signified  that  the  divine  principle 
of  the  ancient  church  will  be  with  those  who  are  of  the  spirit- 
ual church,  appears  from  the  signification  of  the  God  of  fathers, 
as  denoting  the  divine  principle  of  the  ancient  church ; that 
fathers  denote  those  who  are  of  the  ancient  church,  see  n.  6050, 
6075,  6846 ; and  from  the  representation  of  the  sons  of  Israel, 
who  are  here  meant  by  you , as  denoting  those  who  are  of  the 
spiritual  church,  see  just  above,  n.  6875  ; and  from  the  signifi- 
cation of  being  sent,  as  denoting  to  proceed,  see  n.  2397,  4710, 
6831,  in  the  present  case  that  he  will  be  with  them,  for  it  is 
said  of  the  Divine  Being  or  Principle  of  the  ancient  church, 
that  this  shall  be  in  the  spiritual  church,  which  is  represented 
by  the  sons  of  Israel.  The  Divine  Being  or  Principle,  which 
was  of  the  ancient  church,  was  the  Lord  as  to  the  divine  hu- 
man ; the  ancient  church  had  this  from  the  most  ancient ; and 
also  from  the  consideration  that  Jehovah  was  seen  by  them  in 
a human  form ; wherefore  when  they  thought  about  Jehovah, 
they  did  not  think  as  about  a universal  entity,  of  which  they 
had  no  idea,  but  as  about  the  human  divine  principle,  into 
which  they  could  determine  their  thought ; for  hereby  they 
were  enabled  both  to  think  about  Jehovah  and  to  be  conjoined 
to  him  by  love:  they  who  were  of  the  ancient  church,  and  es- 
pecially they  who  were  of  the  most  ancient  church,  were  much 
wiser  than  the  men  of  our  times,  and  yet  they  could  not  think 
otherwise  of  Jehovah  than  as  of  a man,  whose  human  principle 
was  divine  ; nor  in  this  case  did  there  flow-in  into  their  thought 
any  unbecoming  idea  derived  from  a natural  man,  and  his  in- 
firmity and  evil,  but  what  flowed-in  concerning  him  was  all 
holy  : the  angels  themselves,  who  so  far  excel  men  in  wisdom, 
cannot  think  otherwise  concerning  the  Divine  Being  or  Princi- 
ple, for  they  see  the  Lord  in  the  divine  human  principle;  they 
know  that  an  angel,  with  whom  all  things  are  finite,  cannot  in 
any  wise  have  any  idea  of  the  infinite  being,  except  by  what  is 
like  to  finite.  That  in  ancient  times  they  adored  Jehovah  un- 
der a Human  Divine  Principle,  is  very  manifest  from  the  angels 
seen  by  Abraham  in  a human  form,  also  afterwards  by  Lot, 
and  likewise  by  Joshua,  by  Gideon  too,  and  Manoah,  which 
angels  were  called  Jehovah,  and  were  adored  a£  the  God  of  the 
universe.  At  this  day,  if  Jehovah  was  to  appear  in  the  church 
as  a man,  men  would  be  offended,  and  would  think  that  he 
could  not  possibly  be  the  Creator  and  Lord  of  the  universe,  be- 
cause he  was  seen  as  a man ; and  moreover  they  would  not 
have  any  other  idea  concerning  him  than  as  of  a common  man  : 
in  this  they  believe  themselves  wiser  than  the  ancients,  not 
aware  that  in  this  they  are  altogether  remote  from  wisdom  ; 
for  when  the  idea  of  the  thought  is  directed  to  a universal  en- 
tity altogether  incomprehensible,  the  idea  falls  upon  no  being, 
and  is  totally  dissipated ; and  in  this  case  in  its  place  is  pre- 


6877 — 6880.] 


EXODUS. 


171 


sented  the  idea  of  nature,  to  which  all  and  singular  things  are 
attributed  ; hence  the  worship  of  nature  is  at  this  day  so  com- 
mon, especially  in  the  Christian  orb. 

6877.  “ And  they  will  say  to  me,  What  is  his  name  ?” — That 
hereby  is  signified  his  quality,  appears  from  the  signification 
of  name,  as  denoting  quality,  see  n.  1754,  1896,  2009,  2628, 
2724,  3006,  6674.  From  this  question  of  Moses  it  appears 
what  was  the  quality  of  the  posterity  of  Jacob,  viz.,  that  they 
had  not  only  forgotten  the  name  of  Jehovah,  but  also  that  they 
acknowledged  several  gods,  one  of  which  was  greater  than  an- 
other ; hence  it  was  that  they  were  willing  to  know  his  name ; 
they  believed  also  that  it  wras  sufficient  to  acknowledge  a God 
as  to  name.  The  reason  why  the  posterity  of  Jacob  were  of 
such  a quality,  was  because  they  were  only  in  external  things 
without  internal  principles ; and  they  who  are  without  internal 
principles,  cannot  form  any  other  opinion  concerning  God,  be- 
cause they  are  incapable  of  receiving  any  thing  of  light  from 
heaven  to  illustrate  their  interiors.  To  the  intent  therefore  that 
they  might  acknowledge  Jehovah,  it  was  said  to  them  that  the 
God  of  their  fathers,  the  God  of  Abraham,  the  God  of  Isaac, 
and  the  God  of  Jacob,  was  seen,  and  that  he  sent ; thus  they 
were  induced  to  acknowledge  Jehovah  from  a blind  veneration 
for  their  fathers,  but  not  from  any  internal  perception.  It  was 
also  sufficient  for  that  people  to  worship  Jehovah  merely  as  to 
name,  because  they  were  incapable  of  receiving  any  thing  but 
the  external  of  a church,  thus  that  which  only  represented  its 
internal ; the  external  also  was  established  amongst  them,  to  the 
intent  that  what  was  represented  thereby  might  be  presented  in 
heaven  in  the  internal  form,  and  thus  there  might  be  still  some 
conjunction  of  heaven  with  man. 

6878.  “What  shall  I say  to  them?” — That  hereby  is  signi- 
fied what  reply  shall  I make,  appears  without  explication. 

6879.  “ And  God  said  to  Moses.” — That  hereby  is  signified 
first  instruction,  appears  from  the  signification  of  God  saying, 
in  the  present  case,  to  Moses,  by  whom  is  represented  the  Lord 
as  to  the  divine  truth,  and  from  Moses  to  the  people,  thus  from 
the  divine  truth  proceeding  from  the  Lord’s  divine  human  prin- 
ciple to  those  who  are  of  the  spiritual  church,  as  denoting  in- 
struction, in  this  case  the  first  instruction,  because  the  subject 
treated  of  is  concerning  God  himself,  who  is  to  be  worshipped  ; 
for  the  first  principle  of  the  church  is  the  knowledge  that  God 
is,  and  that  he  is  to  be  worshipped ; his  first  quality,  which 
ought  to  be  known,  is,  that  he  created  the  universe,  and  that 
the  created  universe  subsists  from  him. 

6880.  “ I am  who  I am.”' — That  hereby  are  signified  the  esse 
and  existere  of  all  things  in  the  universe,  appears  from  the  con- 
sideration that  I am  denotes  esse,  and  because  he  is  the  only 
Esse,  it  is  said  in  the  nominative  case ; the  reason  why  it  is 


172 


EXODUS. 


TChap.  iii. 


twice  said  I am,  viz.,  I am  who  I am,  is,  because  the  one  signi- 
fies the  esse  and  the  other  the  existere ; thus  one  signifies  the 
divine  principle  itself,  which  is  called  the  Father,  the  other  the 
divine  human  principle,  which  is  called  the  Son,  for  the  divine 
human  principle  exists  from  the  Divine  itself ; but  when  the 
Lord,  even  as  to  the  human  principle,  was  made  the  Divine 
Esse  or  Jehovah,  then  the  divine  truth  which  proceeds  from 
the  Lord’s  divine  human  principle,  is  the  Divine  Existere  from 
the  Divine  Esse:  hence  it  may  be  manifest  that  the  Divine 
Esse  cannot  communicate  itself  to  any  one  except  by  the  Di- 
vine Existere,  that  is,  the  Divine  itself  cannot  communicate 
itself  except  by  the  divine  human,  and  the  divine  human  can- 
not communicate  itself  except  by  the  divine  truth,  which  is  the 
holy  principle  of  the  spirit;  this  is  meant  by  what  is  written 
in  John  i.  3,  that  “all  things  were  made  by  the  Word.”  It 
appears  to  man  as  if  the  divine  truth  was  not  of  such  a quality 
as  to  be  capable  of  causing  any  thing  to  exist,  for  it  is  believed 
that  it  is  as  a voice,  which,  being  uttered  with  the  lips,  is  in- 
stantly dissipated;  but  the  case  is  altogether  otherwise:  the' 
divine  truth  proceeding  from  the  Lord  is  the  veriest  reality, 
and  such  a reality,  that  all  things  have  thence  existed,  and  all 
things  thence  subsist ; for  whatsoever  proceeds  from  the  Lord, 
is  the  veriest  reality  in  the  universe : such  is  the  divine  truth, 
which  is  called  the  Word,  by  which  all  things  were  made. 

6881.  “And  he  said,  Thus  shalt  thou  say  to  the  sons  of  Is- 
rael.”— That  hereby  is  signified  a second  instruction,  appears 
from  the  signification  of  God  saying,  when  it  is  said  again,  as 
denoting  a new  state  of  perception,  see  n.  2061,  2238,  2260;  a 
new  state  of  perception  here  denotes  a second  instruction  ; and 
from  the  representation  of  the  sons  of  Israel,  as  denoting  those 
who  are  of  the  spiritual  church,  for  whom  that  instruction  was 
intended. 

6882.  “ I am  hath  sent  me  to  you.” — That  hereby  is  sig- 
nified that  the  Divine  Existere  must  be  in  it,  viz.,  the  church, 
appears  from  the  signification  of  I am,  as  denoting  the  divine 
principle  itself  and  the  divine  human,  see  just  above,  n.  6880; 
and  from  the  representation  of  Moses,  as  denoting  the  Lord  as 
to  the  divine  law,  that  is,  as  to  the  divine  truth ; that  the  di- 
vine truth  is  what  exists  from  the  divine  human  principle,  be- 
cause it  proceeds  from  him,  see  also  above,  n.  6880 ; and  from 
the  signification  of  being  sent  to  them,  as  denoting  that  it  must 
be  in  the  spiritual  church,  see  n.  6876.  This  is  the  second  in- 
struction : the  first  was,  that  God,  from  whom  all  things  are, 
should  be  acknowledged  ; the  second  is,  that  the  divine  truth, 
which  is  from  him,  ought  to  be  received. 

6883.  “And  God  said  yet  to  Moses,  Thus  shalt  thou  say  to 
the  sons  of  Israel.” — That  hereby  is  signified  a third  instruction, 
appears  from  what  has  been  explained  just  above,  n.  6881. 


6881—6887.] 


EXODUS. 


173 

6884.  “ Jehovah,  the  God  of  your  fathers.” — That  hereby  is 
signified  the  divine  principle  of  the  ancient  church,  appears 
from  what  was  said  above,  n.  6876,  where  like  words  occur. 
In  the  external  historical  sense,  by  the  God  of  their  fathers  is 
meant  the  God  of  Abraham,  Isaac,  and  Jacob,  but  in  the  in- 
ternal sense,  is  meant  the  divine  principle  of  the  ancient 
church ; that  the  latter  and  not  the  former  is  understood  in 
the  internal  sense,  may  be  manifest  from  this  consideration,  that 
the  historical  of  the  Word  cannot  enter  into  heaven  ; for  the 
historical  of  the  Word  is  natural  and  worldly,  and  they  who 
are  in  heaven  are  in  no  ideas  but  what  are  spiritual ; thus  they 
understand  it  spiritually,  and  the  worldly  principle,  which  is 
the  sense  of  the  letter  of  the  Word,  at  the  very  threshold  of 
heaven  is  turned  into  the  spiritual  sense : that  this  is  the  case, 
may  in  some  measure  be  manifest  from  this  consideration,  that 
man  also  frequently  turns  those  things  which  are  said  into  such 
as  engage  his  whole  thought;  thus  where  the  thought  is  im- 
mersed in  unclean  things,  the  thing  said  is  turned  into  what  is 
unclean,  and  where  the  thought  is  in  clean  things,  what  is  said 
is  turned  into  what  is  clean  : hence  now  it  is,  that  they  who  are 
in  heaven,  by  the  God  of  your  fathers  do  not  perceive  the  God 
of  Abraham,  of  Isaac,  and  of  Jacob,  for  Abraham,  Isaac,  and 
Jacob  are  not  known  in  heaven,  but  the  Lord,  who  is  repre- 
sented by  them ; wherefore  it  is  the  divine  principle  of  the 
ancient  church,  which  is  signified  by  those  words. 

6885.  “ The  God  of  Abraham,  the  God  of  Isaac,  and  the 
God  of  Jacob.” — That  hereby  is  signified  the  divine  principle 
itself,  and  the  divine  human,  thus  the  Lord,  appears  from  those 
things  which  were  shown  above,  n.  6847,  where  like  words  occur. 

6886.  “ Hath  sent  me  to  you.” — That  hereby  is  signified 
that  he  will  be  in  their  church,  appears  from  the  signification 
of  being  sent  to  you,  as  denoting  that  he  will  be  in  the  spirit- 
ual church,  see  above,  n.  6876,  6882. 

6887.  “This  is  my  name  for  ever.”' — That  hereby  is  signi- 
fied that  the  divine  human  is  the  qualify  of  the  divine  principle 
itself,  appears  from  the  signification  of  the  name  of  God,  as 
denoting  all  in  one  complex  whereby  God  is  worshipped,  thus 
denoting  quality,  see  n.  2724,  3006,  6674;  and  inasmuch  as 
the  divine  principle  itself  cannot  be  worshipped,  because  it  can- 
not be  approached  either  by  faith  or  love,  being  above  every 
idea,  according  to  the  Lord’s  words  in  John,  “ Ho  one  hath 
seen  God  at  any  time  ; the  only-begotten  Son,  who  is  in  the 
bosom  of  the  Father,  he  hath  brought  him  forth  to  view,”  i. 
18  ; and  again,  in  the  same  evangelist,  “ Ye  have  neither  heard 
his  voice  at  any  time,  nor  seen  his  shape,”  v.  37,  therefore  it  is 
the  divine  human  principle,  because  the  quality  of  the  Divine 
itself,  which  can  be  approached  and  worshipped.  That  the  di  vine 
human  principle  is  the  name  of  Jehovah,  is  evident  frotti  John, 


m 


EXODUS. 


[Chap.  iii» 

“ Jesus  said,  Father,  glorify  thy  name  / then  came  there  forth 
a voice  from  heaven,  I have  both  glorified,  and  will  again 
glorifj,”  xii.  28  ; in  this  passage  the  Lord,  as  to  the  divine 
human  principle,  calls  himself  the  name  of  the  Father.  And 
in  Isaiah,  u I Jehovah  have  called  thee  in  justice,  and  I will 
take  hold  of  thy  hand,  because  I will  guard  thee,  and  will  give 
thee  for  a covenant  to  the  people,  for  a light  of  the  Gentiles  ; 
to  open  the  blind  eyes,  to  bring  forth  from  the  prison  him  that 
is  bound,  from  the  house  of  the  dungeon  them  that  sit  in  dark- 
ness ; I am  Jehovah,  this  is  my  name , and  my  glory  I will  not 
give  to  another,”  xlii.  6,  7,  8 ; in  which  passage,  and  in  the  pre- 
ceding verses  of  the  chapter,  the  subject  treated  of  is  mani- 
festly concerning  the  Lord  ; that  he  it  is  who  is  meant  by  the 
name  of  Jehovah,  is  evident  from  this  consideration,  that  it  is 
said,  “My  glory  I will  not  give  to  another;”  which  words, 
when  spoken  of  the  Lord,  denote  the  giving  glory  to  himself, 
because  they  are  one.  And  in  Moses,  “ Behold,  I send  an  angel 
before  thee,  to  guard  thee  in  the  way,  and  to  lead  thee  to  the 
place  which  I have  prepared  : beware  thou  of  his  faces,  and 
hear  his  voice,  because  he  will  not  endure  thy  transgression, 
inasmuch  as  my  name  is  in  the  midst  of  him  f Exod.  xxiii.  20, 
21 : that  by  the  angel  of  Jehovah  is  here  meant  the  Lord  as  to 
the  divine  human  principle,  see  n.  6831  ; and  whereas  the  divine 
human  principle  is  the  quality  of  the  Divine  itself,  therefore  it 
is  said  that  the  name  of  Jehovah  is  in  the  midst  of  him.  In 
the  Lord’s  Prayer,  also,  by  our  Father  in  the  heavens,  hallowed 
he  thy  name , is  meant  the  Lord  as  to  the  divine  human  prin- 
ciple ; and  also  every  thing  in  one  complex  whereby  he  is  to 
be  worshipped. 

6888.  “ And  this  my  memorial  for  generation,  generation.” 
— -That  hereby  is  signified  that  it  ought  to  be  worshipped  per- 
petually, appears  from  the  signification  of  memorial,  as  denot- 
ing what  ought  to  be  remembered,  and  when  predicated  of  the 
Divine  Being  or  Principle,  denoting  quality  in  worship;  and 
from  the  signification  of  generation,  generation,  as  denoting 
perpetually.  In  the  Word  it  is  said  for  ever,  and  to  generation 
of  generations,  and  this  sometimes  in  one  verse  : the  reason  is, 
because  for  ever  ( ceternum ) is  predicated  of  the  divine  good, 
and  generation  of  generations  of  the  divine  truth  : the  case  is 
similar  with  the  signification  of  memorial  and  of  name  ; me- 
morial is  predicated  of  the  quality  of  the  Divine  Being  or  Prin- 
ciple in  worship  as  to  truth,  but  name  of  the  quality  of  the 
Divine  Being  or  Principle  in  worship  as  to  each,  both  truth 
and  good,  hut  specifically  as  to  good.  That  memorial  denotes 
the  quality  of  the  Divine  Being  or  Principle  in  worship,  is 
evident  from  Hosea,  “ Jehovah  God  of  Zebaoth,  Jehovah  his 
memorial  / therefore  return  thou  in  God,  keep  piety  and  judg- 
ment,” xii.  5,  6 : the  subject  here  treated  of  is  concerning  the 


6888,  6889.] 


EXODUS. 


175 


quality  of  worship  as  to  truth,  wherefore  it  is  said  Jehovah  his 
memorial.  And  in  David,  “Sing  ye  to  Jehovah,  O ye  saints 
of  his,  and  confess  ye  to  the  memorial  of  his  holiness ,”  Psalm 
xxx.  4 ; Psalm  xcvii.  12:  that  holy  is  predicated  of  truth,  see 
n.  6788 ; the  worship  thence  derived  is  signified  by  the  memo- 
rial of  his  holiness. 

6889.  Yerses  16,  17,  18,  19,  20.  Go  thou  and  gather  to- 
gether the  elders  of  Israel , and  say  to  them , Jehovah , the  God, 
of  y cur  fathers , hath  appeared  to  me,  the  God  of  Abraham, , of 
Isaac,  and  of  Jacob,  saying,  Visiting  I have  visited  you,  and 
what  hath  been  done  to  you  in  Egypt.  And  I say,  I will  cause 
you  to  come  up  out  of  the  affliction  of  Egypt,  to  the  land,  of  the 
Canaanite,  arid  of  the  Ilittite,  and  of  the  Amorite,  and  of  the 
Perizzite,  and  of  the  Hivite,  and  of  the  Jebusite,  to  a land,  flow- 
ing with  milk  and  honey.  And  they  shall  hear  thy  voice , and 
thou  shalt  go  in,  and  the  elders  of  Israel,  to  the  king  of  Egypt , 
and  ye  shall  say  to  him,  Jehovah,  God  of  the  Hebrews,  hath 
met  us  ‘ and  now  let  us  go  I pray  the  wap  of  three  days  into 
the  wilderness,  and.  ice  will  sacrifice  to  Jehovah  our  God. 
And  I know  that  the  king  of  Egypt  will  not  give  <■/  to  yon 
leave  to  go,  and  not  with  a strong  hand.  And  I will  send 
my  hand,  and  will  smite  Egypt  with  all  my  wonders,  which 
I will  do  in  the  midst  thereof,  and  afterwards  he  will  send 
you.  Go  thou  and  gather  together  the  elders  of  Israel,  sig- 
nifies the  intelligent  in  the  spiritual  church.  And  say  to 
them,  signifies  instruction.  Jehovah,  the  God  of  your  fathers, 
signifies  the  divine  principle  of  the  ancient  church.  Hath  ap- 
peared to  me,  signifies  his  presence.  The  God  of  Abraham,  of 
Isaac,  and  of  Jacob,  signifies  the  divine  principle  itself,  and  the 
divine  human  of  the  Lord.  Saying,  Visiting  I have  visited 
you,  signifies  his  coming  to  those  who  are  of  the  church.  And 
what  hath  been  done  to  you  in  Egypt,  signifies  the  attempt  of 
subjugation.  And  I say,  I will  cause  you  to  come  up  out  of 
the  affliction  of  Egypt,  signifies  elevation  and  liberation  .from 
false  scientifics.  To  the  land  of  the  Canaanite,  and  of  the  Hit- 
tite,  and  of  the  Amorite,  and  of  the  Perizzite,  and  of  the  Ili- 
vite,  and  of  the  Jebusite,  signifies  the  region  of  heaven  occu- 
pied by  those  who  are  in  evils  and  falses.  To  a land  flowing 
with  milk  and  honey,  signifies  where  there  is  pleasantness  and 
delight.  And  they  shall  hear  thy  voice,  signifies  obedience. 
And  thou  shalt  go  in,  and  the  elders  of  Israel,  to  the  king  of 
Egyp^^^^^m||^^|^^£ion  with  those  who  are  in  falses  and 


176 


EXODUS. 


[Chap.  iii. 


signifies  thus  the  worship  of  the  Lord.  And  I know,  signifies 
foresight.  That  the  king  of  Egypt  will  not  give  to  you  leave 
to  go,  signifies  that  the  false  principle  would  oppose  itself.  And 
not  with  a strong  hand,  signifies  that  the  power  of  those  who 
are  of  the  spiritual  church  will  not  prevail  against  them.  And 
I wfill  send  my  hand,  signifies  power  from  the  Divine  Being  or 
Principle.  And  will  smite  Egypt  with  all  my  wonders,  signi- 
fies the  means  or  mediums  of  the  divine  power  against  falses. 
Which  I will  do  in  the  midst  thereof,  signifies  which  shall  touch 
them  directly  ; and  afterwards  he  will  send  you,  signifies  their 
being  driven  away,  and  liberation. 

6890.  “ Go  thou  and  gather  together  the  elders  of  Israel.” 
— That  hereby  is  signified  the  intelligent  in  the  spiritual  church, 
appears  from  the  signification  of  elders,  as  denoting  the  chief 
things  of  wisdom  and  intelligence,  see  n.  6523,  6525,  thus  the 
intelligent ; and  from  the  representation  of  Israel,  as  denoting 
the  spiritual  church,  see  n.  4286,  6426. 

6891.  “And  say  to  them.” — That  hereby  is  signified  instruc- 
tion, appears  from  the  signification  of  saying  to  them,  when  this 
is  done  by  Moses,  by  whom  is  represented  the  law  from  the 
Divine  Being  or  Principle,  as  denoting  instruction,  as  above,  n. 
6879,  6881,  6883. 

6892.  “ Jehovah  the  God  of  your  fathers.” — That  hereby  is 
signified  the  divine  principle  of  the  ancient  church,  appears 
from  what  has  been  explained  above,  n.  6884,  where  like 
words  occur. 

6893.  “ Hath  appeared  to  me.” — That  hereby  is  signified 
presence,  is  manifest  from  the  signification  of  appearing  to  any 
one,  as  denoting  presence;  for  by  appearing  or  being  seen,  in  the 
internal  sense,  is  not  signified  being  seen  by  the  eyes,  but  by 
the  thought ; thought  itself  also  causes  presence,  for  the  person 
thought  of  appears  as  if  present  before  the  internal  sight.  In 
the  other  life  this  is  actually  the  case,  for  when  any  one  is  there 
thought  of  intensely,  he  is  presented  to  view  ; hence  it  is  that 
in  the  other  life  friends  meet  together,  and  also  foes,  and  from 
the  latter  they  suffer  severely. 

6894.  “ The  God  of  Abraham,  of  Isaac,  and  of  Jacob.” — 
That  hereby  is  signified  the  divine  principle  itself,  and  the  di- 
vine human  of  the  Lord,  appears  from  what  was  shown  above, 
n.  6847. 


6890— 6897.] 


EXODUS. 

what  is  the  sign  of  thy  coming , and  of  the  co.. 
the  age  ?”  xxiv.  3 ; and  on  this  occasion  the  Lord  ino^ 
disciples  concerning  the  last  time  of  the  church,  as 
manifest  from  what  has  been  explained,  n.  3353  to  3356, 
to  3489,  3897  to  3901,  4056  to  4060,  4229  to  4235,  4422. 
4424  ; and  he  said,  that  when  all  those  things  should  come 
pass,  the  sign  of  the  Son  of  Man  would  appear  ; “ and  then  all 
the  tribes  of  the  earth  will  mourn,  and  will  see  the  Son  of  Man 
coming  in  the  clouds  of  heaven  with  virtue  and  glory  f verse  30 
of  the  same  chapter:  that  by  the  coming  of  the  Lord  is  not 
meant  his  appearing  with  angels  in  the  clouds,  but  acknow 
ledgment  in  hearts  by  love  and  faith,  see  n.  3353,  3900  ; also 
his  appearing  from  the  Word,  the  inmost  or  supreme  sense 
whereof  treats  of  the  Lord  alone,  see  n.  4060  ; tliis  coming  is 
meant  by  the  coming  of  the  Lord,  which  then  is  effected,  when 
the  old  church  is  rejected,  and  a new  church  is  established  bv 
the  Lord.  And  whereas  now  a new  principle  of  a church  was 
to  be  established  amongst  the  posterity  of  Jacob,  it  is  said, 
Visiting  I have  visited  you  ; as  was  also  said  by  Joseph,  when 
he  died,  “ Joseph  said  to  his  brethren,  I die,  and  God  visiting 
will  visit  you , and  will  cause  you  to  come  up  out  of  this  land 
to  the  land  which  he  sware  to  Abraham,  to  Isaac,  and  to  Ja- 
cob,” Gen.  1.  24.  By  visiting  you,  in  the  sense  of  the  letter, 
is  here  signified  liberation  from  slavery  in  Egypt,  and  intro- 
duction into  the  land  of  Canaan  ; but  this  is  not  the  spirituality 
which  is  contained  in  the  Word,  but  is  somewhat  merely  na- 
tural; the  spirituality  which  is  contained  in  the  Word,  treats 
of  the  Lord,  of  his  kingdom  and  church,  and  of  love  and  faith, 
wherefore  by  visiting,  in  the  spiritual  sense,  is  meant  liberation 
from  falses,  and  initiation  thereby  into  those  things  which  are 
of  the  Lord’s  church  and  kingdom,  thus  the  coming  of  the 
Lord  in  love  and  faith,  with  those  who  shall  be  of  the  New 
Church. 

6896.  “ And  what  hath  been  done  to  you  in  Egypt.” — That 
hereby  is  signified  an  attempt  of  subjugation,  appears  from 
what  goes  before,  concerning  the  affliction  and  oppression  of 
the  sons  of  Israel,  that  is,  of  those  wTho  are  of  the  spiritual 
church;  these  are  the  things  which  are  meant  by  what  was 
done  to  you  in  Egypt ; that  those  afflictions  and  oppressions 
signify  infestations  and  attempts  of  subjugation,  see  n..  6633,. 
6666,  6668,  6670,  6671,  6851,  6852,  6863. 

6897.  “ And  I say,  I will  cause  you  to  come  up  out  of  the 
affliction  of  Egypt.” — That  hereby  is  signified  elevation  and 
liberation  from  the  infestation  arising  from  false  scientifics,  ap- 
pears from  the  signification  of  causing  to  go  up,  as  denoting 
elevation  towards  things  interior,  see  n.  3084,  4539;  5406,  5817, 
6007 ; elevation  towards  things  interior,  is  an  elevation  from 
the  infestation  arising  from  falses,  to  the  truths  and  goods  of 

VOL.  VII.  12 


XODUS. 


[Chap.  iu. 


o to  cause  to  come  up,  denotes  liberation  ; and 
Signification  of  affliction,  as  denoting  infestation,  see 
6851 ; and  from  the  signification  of  Egypt,  as  denoting 
se  scientific  principle,  see  n.  6651,  6679,  6683. 

898.  “ To  the  land  of  the  Canaanite,  and  of  the  Hittite, 
.id  of  the  Amorite,  and  of  the  Perizzite,  and  of  the  Hivite,  and 
of  the  Jebusite.” — That  hereby  is  signified  the  region  of  heaven 
occupied  by  those  who  are  in  evils  and  falses,  appears  from 
what  was  shown  above,  n.  6854,  6858.  That  the  Canaanites 
and  Hittites  are  those  who  are  in  evils  derived  from  falses,  see 
n.  6850 ; that  the  Amorites  and  Perizzites  are  those  who  are 
in  evils  and  the  falses  thence  derived,  see  n.  6859 ; and  that  the 
Hivites  and  Jebusites  are  those  who  are  in  an  idolatrous  princi- 
ple, in  which  there  is  somewhat  of  good  and  truth,  see  n.  6860. 

6899.  “ To  a land  flowing  with  milk  and  honey.” — That  here- 
by is  signified  where  there  is  pleasantness  and  delight,  appears 
from  the  signification  of  milk  and  honey,  as  denoting  what  is 
pleasant  and  delightful,  see  above,  n.  6887. 

6900.  “ And  they  shall  hear  thy  voice.” — That  hereby  is 
signified  obedience,  appears  from  the  signification  of  hearing,  as 
denoting  obedience,  see  n.  2542,  3869,  4652  to  4660. 

6901.  “ And  thou  shalt  go  in,  and  the  elders  of  Israel,  to  the 
king  of  Egypt.” — That  hereby  is  signified  communication  with 
those  who  are  in  falses  and  who  ihfested,  appears  from  the  sig- 
nification of  going  in,  as  denoting  communication,  for  to  go-in, 
in  the  spiritual  sense,  denotes  to  communicate  to  another  one’s 
thought ; and  from  the  representation  of  Moses,  as  denoting  the 
law  from  the  Divine  Being  or  Principle,  see  n.  6827 ; and  from 
the  signification  of  elders,  as  denoting  the  intelligent,  see  n. 
6523,  6525,  6890 ; and  from  the  representation  of  Pharaoh,  or 
the  king  of  Egypt,  as  denoting  the  false  principle  infesting  the 
truths  of  the  church,  see  n.  6651,  6679,  6683 : from  these  con- 
siderations it  is  evident,  that  by  going  in,  thou  and  the  elders 
of  Israel,  to  the  king  of  Egypt,  is  signified  the  communication 
of  such  things  as  are  of  the  law  from  the  Divine  Being  or  Prin- 
ciple, and  of  intelligence  thence  derived,  with  those  who  are  in 
falses  and  who  infested. 

6902.  “ And  ye  shall  say  to  him.” — That  hereby  is  signified 
influx,  appears  from  the  signification  of  saying,  as  denoting 
influx,  see  n.  5743,  6152,  6291 ; the  reason  why  saying  here 
denotes  influx,  is,  because  the  communication  of  such  things  as 
are  of  the  law  from  the  Divine  Being  or  Principle,  and  of  intel- 
ligence thence  derived,  see  n.  6901,  is  effected  by  influx. 

6903.  “Jehovah  God  of  the  Hebrews  hath  met  us.” — That 
hereby  is  signified  the  divine  principle  of  the  Lord  in  the  church, 
and  his  command,  appears  from  the  signification  of  the  He- 
brews, as  denoting  the  church,  see  n.  5136,  6675,  6684;  that. 
Jehovah  God  denotes  the  divine  principle  of  the  Lord,  is,  be- 


6898  -6905.1 


EXODUS. 


179 


cause  by  Jehovah  no  other  is  meant  in  the  Word  than  the 
Lord,  1736,  2921,  3023,  3035,  5041,  5663,  6303 ; and  from  the 
signification  of  meeting,  as  here  denoting  a command  : for  by 
meeting  is  here  meant  that  he  spake  with  them,  and  that  he 
gave  orders;  that  this  is  involved  in  meeting,  is  manifest  from 
this  consideration,  that  it  is  no  longer  said  what  he  spake,  but 
that  his  command  immediately  follows. 

6904.  “ And  now  let  ns  go  I pray  the  way  of  three  days 
into  the  wilderness.” — That  hereby  is  signified  the  life  of  truth 
in  a state  altogether  remote  from  falses,  although  in  obscurity, 
appears  from  the  signification  of  going,  as  denoting  life,  see  n. 
3335,  4882,  5493,  5606  ; and  from  the  signification  of  a way,  as 
denoting  truth,  see  n.  627,  2333 ; and  from  the  signification  of 
three  days,  as  denoting  a full  state,  see  n.  2788,  4495  ; thus  when 
removal  from  falses  is  treated  of,  it  denotes  a state  altogether 
remote  from  them  ; that  to  set  a way  of  three  days  denotes  ah 
together  to  separate,  see  n.  4010;  and  from  the  signification  of 
a wilderness,  as  denoting  what  is  uninhabited  and  uncultivated, 
see  n.  2708,  3900,  which,  in  the  spiritual  sense,  is  the  obscure 
principle  of  faith  ; for  the  subject  here  treated  of  is  concerning 
the  establishment  of  a spiritual  church,  which  church  is  signi- 
fied by  the  sons  of  Israel ; they  who  are  of  that  church  are  re- 
spectively in  obscurity  as  to  the  good  and  truth  of  faith,  see  m 
2708,  2715,  2716,  2718,  2831,  2849,  2935,  2937,  3241,  3246, 
3833,  4402,  6289,  6500,  6865.  The  life  of  truth  is  the  life  which 
they  live  who  are  of  the  spiritual  church  ; for  the  truth  with 
which  they  are  acquainted  from  the  Word  or  from  the  doctrine 
of  their  church,  when  it  is  made  of  the  life,  becomes  good,  but 
it  is  truth  in  act. 

6905.  “ And  we  will  sacrifice  to  Jehovah  our  God.” — That 
hereby  is  signified  thus  the  worship  of  the  Lord,  appears  from 
the  signification  of  sacrificing,  as  denoting  worship  in  general, 
see  n.  923  ; for  in  the  Hebrew  church,  and  afterwards  amongst 
the  posterity  of  Jacob,  all  worship  had  relation  to  sacrifices, 
as  may  be  manifest  from  the  consideration  that  they  were 
offered  daily,  and  several  on  each  festival ; also  at  inaugurations, 
at.  purifications,  for  sins,  for  guilt,  besides  in  consequence  of 
vows,  and  from  a free  principle;  hence  it  is  that  by  sacrifice  is 
signified  worship  in  general ; that  it  is  the  worship  of  the  Lord, 
which  is  signified  b}7  sacrificing  to  Jehovah  God,  is  very  manifest 
from  the  consideration,  that  sacrifices  represented  no  one  else 
but  the  Lord,  and  the  divine  celestial  and  spiritual  things  which 
are  from  him,  see  n.  1823,  2180,  2805,  2807,  2830,  3519;  also 
from  this  consideration,  that  by  Jehovah  God  in  the  Word 
none  else  is  meant  but  the  Lord,  see  above,  n.  6903  ; by  Jeho- 
vah his  Divine  Esse,  and  by  God  the  Divine  Existere  thence 
derived;  thus  by  Jehovah  the  divine  good  of  his  divine  love, 
and  by  God  the  divine  truth  proceeding  from  his  divine  good. 


180 


EXODUS. 


[Chap,  iii 

6906.  u And  1 know.” — That  hereby  is  signified  foresight, 
appears  from  the  signification  of  knowing,  when  it  is  predi- 
cated of  Jehovah  or  the  Lord,  as  denoting  foresight,  see  above, 
n.  6853. 

6907.  “That  the  king  of  Egypt  will  not  give  to  yon  leave 
to  go.” — That  hereby  is  signified  that  the  false  principle  would 
set  itself  in  opposition,  appears  from  the  signification  of  not 
giving  to  you  leave,  as  denoting  to  set  itself  in  opposition,  for 
he  who  does  not  give  leave,  when  it  is  said  that  there  is  a divine 
command,  see  n.  6903,  and  who  denies  leave  to  any  one  to 
worship  God,  he  sets  himself  in  opposition,  as  all  are  wont  to 
do  who  are  in  the  false  principle  confirmed  in  themselves ; and 
from  the  representation  of  Pharaoh  or  the  king  of  Egypt,  as 
denoting  the  false  principle,  see  n.  6651,  6679,  6683 ; and  from 
the  signification  of  the  expression  to  go,  viz.,  a way  of  three 
days  into  the  wilderness  to  sacrifice  to  Jehovah  God,  as  denot- 
ing to  live  according  to  truth  in  a state  altogether  remote  from 
falses,  and  thus  to  worship  the  Lord,  see  n.  6904.  It  may  be 
expedient  to  say  how  the  case  is  with  those  who  are  in  the  false 
principle,  and  who  are  represented  by  the  king  of  Egypt,  in  that 
they  set  themselves  in  opposition  to  those  "who  are  in  truths  : 
in  the  world,  they  who  are  in  the  false  principle  do  not  openly 
set  themselves  in  opposition  to  those  who  are  in  the  truth,  for 
they  are  restrained  by  external  bonds,  which  are  fears  lest  they 
should  appear  to  be  against  the  laws  of  the  realm  and  of  the 
church,  in  consequence  whereof  they  could  not  seem  to  be  good 
citizens,  for  every  one  is  willing  in  the  world  to  seem  just  and 
true  in  the  external  form,  and  the  ill-disposed  will  this  more 
than  the  well-disposed,  to  the  intent  that  they  may  captivate 
the  minds  of  others,  and  deceive  for  the  sake  of  gain  and  hon- 
ours ; nevertheless  inwardly  they  set  themselves  in  opposition, 
for  as  often  as  they  hear  any  one  professing  the  truths  of  the 
church  not  from  duty  but  from  zeal,  in  themselves  they  make  a 
mock  at  it,  and  they  would  openly  deride,  if  not  restrained  at 
the  time  by  external  bonds : persons  of  this  description,  when 
they  come  into  the  other  life,  are  no  longer  under  the  restraint 
of  external  bonds,  for  then  these  bonds  are  removed  from  them, 
to  the  intent  that  every  one  may  be  manifested  as  to  his  true 
quality;  and  on  this  occasion  they  set  themselves  openly  in 
opposition  to  those  who  are  in  truths,  and  infest  them  in  every 
possible  way ; this  is  then  the  very  delight  of  their  lives,  and 
when  they  are  admonished  not  to  do  so,  and  threatened  that  if 
they  do  not  desist  they  will  be  removed  altogether,  and  thrust 
down  into  hell,  still  they  do  not  at  all  attend  to  the  threat,  but 
persist  in  the  infestation  as  before,  such  being  the  delight  of 
their  life,  in  consequence  of  the  false  principle,  and  this  taking 
such  possession  of  them,  that  they  do  not  admit  any  thing 
which  is  of  intelligence : these  are  the  things  which  are  signi- 


6906— 6908.] 


EXODUS. 


181 


fied  by  the  words,  The  king  of  Egypt  will  not  give  to  you  leave 
to  go,  and  which  are  represented  by  Pharaoh,  in  that  he  bo 
often  set  himself  in  opposition ; the  removal  of  such  spirits,  and 
the  thrusting  of  them  down  into  hell,  is  represented  by  the 
destruction  of  Pharaoh  and  the  Egyptians  in  the  Red  Sea.* 
They  who  are  in  evil  of  life,  and  thence  in  the  false  principle, 
are  in  the  light  of  the  world,  for  it  is  the  light  by  which  intel- 
lectual objects  are  seen  ; this  light,  with  those  who  are  in  the 
false  principle  grounded  in  evil,  is  sparkling,  and  the  more  «o, 
as  they  are  more  in  the  false  principle  grounded  in  evil ; the 
glory  of  the  world,  which  is  derived  from  self-love,  kindles 
that  light,  and  causes  it  to  sparkle ; and  this  being  the  case, 
truths  appear  therein  altogether  as  falses,  and  falses  altogether 
as  truths,  to  those  who  see  by  that  light ; the  reason  is,  because 
heavenly  light  cannot  flow-in  into  a beam  of  that  light,  but  the 
former  becomes  darkness  as  it  approaches  to  the  latter ; hence 
it  is,  that  persons  of  this  description  are  in  a strong  persuasion 
in  favour  of  falses  against  truths,  because  they  see  them  thus 
in  that  light:  but  with  those  who  are  in  truths  grounded  in 
good,  the  light  of  the  world  does  not  sparkle,  but  is  obscure ; 
but  the  light  of  heaven  appertaining  to  them  is  bright,  and  in 
consequence  of  its  being  bright,  truths  appear  in  it  as  truths, 
and  falses  as  falses  ; for  when  that  light  falls-in  into  falses, 
which  in  the  light  of  the  world  separate  from  the  light  of 
heaven  appear  as  truths,  in  this  case  it  not  only  obscures,  but' 
altogether  extinguishes  them ; this  light,  viz.,  the  light  of 
heaven,  becomes  successively  brighter  and  brighter  with  them, 
and  at  length  so  much  so,  that  the  light  of  the  world  cannot  be 
compared  with  it.  From  these  considerations  may  be  seen  the 
reason  why  they  who  are  in  falses  grounded  in  evil,  from  so 
strong  a persuasion,  set  themselves  in  opposition  to  those  who 
are  in  truths,  which  opposition  has  been  above  treated  of. 

6908.  “And  not  with  a strong  hand.” — That  hereby  is  sig- 
nified that  the  power  of  those  who  are  of  the  spiritual  church 
will  not  prevail  against  them,  appears  from  the  signification 
of  hand,  as  denoting  power,  see  n.  878,  3387,  4931  to  4937 ; 
hence,  not  with  a strong  hand,  denotes  power  which  shall  not 
prevail ; that  the  power  of  those  who  are  of  the  spiritual  church 
is  here  meant,  is  evident  from  the  words  which  presently  fol 
low:  “And  I will  send  my  hand,  and  will  smite  Egypt  with 
all  my  wonders,”  whereby  is  signified,  that  they  were  to  be 
overcome  by  power  from  the  Divine  Being  or  Principle,  and 
by  the  means  or  mediums  of  that  power. 

* What  is  here  rendered  the  Red  Sea,  is,  in  the  original  Latin,  called  mare 
sulph,  which  is  a literal  translation  from  the  Hebrew  ryo  0\  Our  author  no 
where  informs  us  what  the  radical  idea  is  which  is  suggested  by  the  Hebrew  term 
*y0,  but  according  to  the  interpretation  given  in  Hebrew  lexicons,  it  signifies  to 
scrape  or  sweep,  and  hence  is  applied  to  signify  weeds,  and  the  extremity  o"  end 
of  a thing. 


182 


EXODUS. 


[Chap.  iii. 

6909.  “ And  I will  send  my  hand.” — That  hereby  is  signb 
fled  power  from  the  Divine  Being  or  Principle,  appears  from 
the  signification  of  hand,  as  denoting  power,  see  n.  878,  3387, 
4931  to  4937;  and  whereas  Jehovah  or  the  Lord  says  this  of 
himself,  it  denotes  power  from  the  Divine  Being  or  Principle. 

6910.  “ And  will  smite  Egypt  with  all  my  wonders.” — That 
hereby  are  signified  the  means  or  mediums  of  the  divine  power 
against  falses,  appears  from  the  signification  of  Egypt,  as  de- 
noting the  false  principle,  see  frequently  above  ; and  from  the 
signification  of  wonders,  as  denoting  the  means  or  mediums  of 
the  divine  power,  whereby  they  are  subdued  who  are  in  evils 
and  infest.  That  wonders  denote  the  means  or  mediums  of 
divine  power,  by  which  they  are  subdued  who  are  in  falses,  is 
manifest  from  the  wonders  or  miracles  done  in  Egypt,  whereby 
at  length  the  Egyptians  were  driven  to  send  away  the  sons  of 
Israel ; every  such  wonder  or  miracle  signifies  a mean  or  me- 
dium of  divine  power. 

6911.  “ Which  I will  do  in  the  midst  thereof.” — That  hereby 
is  signified  which  shall  touch  them  directly,  appears  from  the 
signification  of  the  midst,  as  denoting  what  is  within,  see  n. 
1074,  2940,  2973,  thus  what  directly  touches  ; for  what  directly 
touches  any  one,  is  within  him,  but  what  does  not  directly 
touch,  is  also  without,  for  it  strikes  obliquely,  and  in  part 
passes  by. 

6912.  “ And  afterwards  he  will  send  you.” — That  hereby  is 
signified  the  drawing  away  of  them,  viz.,  of  those  who  are  in 
falses,  and  the  liberation,  viz.,  of  those  who  are  in  truths,  ap- 
pears from  the  signification  of  sending,  or  sending  away,  as 
here  denoting  to  be  driven  away,  for  they  who  are  in  falses  in 
no  case  dismiss,  if  it  were  even  to  eternity,  unless  they  be  driven 
away ; wherefore  by  sending,  in  the  internal  sense,  is  here  sig- 
nified driving  away,  and  consequent  liberation. 

6913.  Yerses  21,  22.  And  I will  give  the  favour  of  this 
people  in  the  eyes  of  the  Egyptians , and  it  shall  be  when  ye  go 
ye  shall  not  go  empty.  And  a woman  shall  ask  of  her  that 
lives  near  her , and  of  her  that  dwelleth  in  her  house , vessels  of 
silver , and  vessels  of  gold , and  garments , and  ye  shall  put  them 
on  your  sons , and  on  your  daughters , and  shall  spoil  the 
Egyptians.  And  I will  give  the  favour  of  this  people  in  the 
eyes  of  the  Egyptians,  signifies  the  fear  of  those  who  are  in 
falses  for  those  who  are  of  the  spiritual  church,  by  reason  of 
the  plagues.  And  it  shall  be  when  ve  go  ye  shall  not  go  empty, 
signifies  the  life  no  longer  in  want  as  to  those  things  which  are 
of  the  natural  mind.  And  a woman  shall  ask  of  her  that  lives 
near  her,  and  of  her  that  dwelleth  in  her  house,  signifies  that 
every  one’s  good  shall  be  enriched  with  such  things  as  are  con- 
ducive. Yessels  of  silver,  signify  scientifics  of  truth.  And 
vessels  of  gold,  signify  scientifics  of  good.  And  garments,  sig- 


6909— 6914.] 


EXODUS. 


183 


nify  interior  scientifics,  corresponding  thereto.  And  ye  shall 
put  them  on  your  sons,  signifies  application  to  truths.  And 
upon  your  daughters,  signifies  application  to  goods.  And  shall 
spoil  the  Egyptians,  signifies  that  such  things  are  to  be  taken 
away  from  those  who  are  in  falses  and  consequent  evils. 

6914.  “ And  I will  give  the  favour  of  this  people  in  the  eyes 
of  the  Egyptians.” — That  hereby  is  signified  the  fear  of  those 
who  are  in  falses  for  those  who  are  of  the  spiritual  church,  by 
reason  of  the  plagues,  appears  from  the  signification  of  giving 
favour  or  grace,  as  denoting  fear  by  reason  of  plagues,  of  which 
we  shall  speak  presently  ; and  from  the  representation  of  the 
sons  of  Israel,  who  are  here  the  people,  as  denoting  those  who 
are  of  the  spiritual  church,  see  n.  6637  ; and  from  the  represen- 
tation of  the  Egyptians,  as  denoting  those  who  are  in  falses,  see 
frequently  above.  That  to  give  favour  or  grace  in  the  eyes  of 
the  Egyptians,  signifies  fear  by  reason  of  plagues  to  those  who 
are  in  falses,  is  manifest  from  the  meaning  of  the  things  in  the 
internal  sense;  for  the  subject  treated  of  is  concerning  those 
who  are  in  falses,  who  are  signified  by  the  Egyptians,  that 
truths  and  goods  were  to  be  taken  away  from  them,  and  to  be 
transferred  to  those  who  are  of  the  spiritual  church  ; and  where- 
as the  subject  treated  of  is  concerning  those  who  are  in  falses, 
by  favour  or  grace  is  not  meant  favour  or  grace,  for  they  who 
are  in  falses  and  evils  have  no  favour  at  all  for  any  one,  but  if 
they  do  good,  or  if  they  do  not  do  evil,  it  is  from  fear  by  reason 
of  plagues,  hence  is  their  favour ; this  is  the  favour  which  is 
here  meant  in  the  internal  sense  ; the  internal  sense  expounds 
things  such  as  they  are,  not  such  as  they  are  presented  in  the 
letter,  and  applies  each  to  the  subject : that  this  is  the  case,  is 
evident  also  from  what  follows  concerning  the  Egyptians,  in 
that  they  did  not  send  away  the  sons  of  Israel  from  any  favour 
or  grace,  but  from  fear  by  reason  of  further  plagues,  Exod.  xi. 
1 ; xii.  33.  Inasmuch  as  the  subject  treated  of  in  these  two 
verses  is  concerning  the  spoiling  of  the  Egyptians,  by  the  wo- 
men of  Israel  borrowing  from  the  Egyptian  women  silver,  gold, 
and  garments;  and  whereas  it  cannot  be  known  how  this  case 
is,  except  from  revelation  concerning  those  things  which  are 
doing  in  the  other  life,  for  the  internal  sense  involves  such  things 
as  are  doing  amongst  angels  and  spirits,  therefore  it  may  be  ex- 
pedient to  say  something  on  the  subject : that  the  inferior  place 
of  heaven  before  the  Lord’s  coming  was  occupied  by  evil  genii 
and  spirits,  and  that  afterwards  they  were  hence  expelled,  and 
that  region  was  given  to  those  who  are  of  the  spiritual  church, 
may  be  seen  above,  n.  6858  ; so  long  as  the  evil  genii  and  spirits 
were  there,  they  were  under  the  continual  view  of  the  angels 
of  the  superior  heaven;  hence  they  were  restrained  from  doing 
evils  openly  : at  this  day  also  some,  who  are  more  deceitful 
than  others,  inasmuch  as  they  deceive  under  the  covering  of  in- 


184 


EXODUS. 


[Chap  iii. 

nocen.ce  and  charity,  are  beneath  the  view  of  the  celestials,  and 
are  so  long  withheld  from  their  wicked  deceits ; they  are  di- 
rectly above  the  head,  and  the  celestial  angels,  under  whose 
view  they  are,  are  still  higher;  from  which  circumstances  it 
has  been  given  to  know  what  was  the  state  of  the  evil  genii 
and  spirits,  who,  before  the  coming  of  the  Lord,  occupied  the 
inferior  region  of  heaven,  viz.,  that  at  that  time  they  were  with- 
held by  the  angels  of  the  superior  heaven  from  the  open  com- 
mission ef  evils.  But  how  they  were  withheld  from  the  open 
commission  of  evils,  it  has  also  been  given  to  know  : they  were 
kept  in  external  bonds,  viz.,  in  fear  for  the  loss  of  honour  and 
reputation,  and  in  fear  lest  they  should  be  deprived  of  posses- 
sions in  that  region  of  heaven,  and  lest  they  should  be  thrust 
down  into  hell ; and  on  this  occasion  there  were  adjoined  to 
them  simple  good  spirits;  as  is  the  case  with  men  in  the  world, 
who,  although  they  are  inwardly  devils,  are  still  kept  by  those 
external  bonds  in  a pretended  regard  for  what  is  honest  and 
just,  and  in  well-doing;  and  that  they  may  be  so  kept,  there 
are  adjoined  to  them  spirits  who  are  in  simple  good : this  was 
the  case  with  the  evil  who  were  in  the  lower  region  of  heaven 
before  the  Lord’s  coming ; and  on  this  occasion  also  they  could 
be  driven  to  speak  truth  and  to  do  good  by  their  own  proper 
loves,  in  like  manner  as  evil  priests,  yea  even  the  worst,  who 
inwardly  are  devils,  who  can  preach  the  doctrinals  of  their  own 
church  with  such  ardour  and  pretended  zeal,  as  to  move  the 
hearts  of  their  hearers  to  piety ; nevertheless  at  the  time  they 
are  in  self-love  and  the  love  of  the  world  ; for  the  thought  re- 
specting honour  and  gain  is  what  universally  rules  in  them,  and 
from  that  fire  they  are  excited  so  to  preach  ; the  evil  spirits 
with  whom  they  are  in  association,  and  who  are  in  like  love, 
and  thence  in  like  thought,  are  what  lead  them,  and  to  these 
are  adjoined  simple  good  spirits.  From  these  considerations  it 
may  be  manifest  what  the  state  of  heaven  was  before  the  Lord’s 
coming.  But  after  his  coming,  the  states  of  heaven  and  hell 
were  altogether  changed,  for  then  the  evil  genii  and  spirits,  who 
occupied  the  inferior  region  of  heaven,  were  cast  down,  and  in 
their  place,  they  who  were  of  the  spiritual  church  were  elevated 
thither  : the  evil,  who  were  cast  down,  were  on  this  occasion 
deprived  of  the  external  bonds,  which,  as  was  said  above,  were 
the  fears  of  the  loss  of  honour  and  reputation,  and  of  the  de- 
privation of  possessions  in  that  region ; thus  they  were  left  to 
their  interiors,  which  were  merely  diabolical  and  infernal,  and 
thereby  they  were  consigned  to  the  hells : the  deprivation  of 
external  bonds  is  effected  in  the  other  life  by  the  removal  of  the 
good  spirits  who  were  adjoined  to  them  ; when  these  are  re- 
moved, they  cannot  any  longer  be  in  any  pretence  of  what  is 
good,  just,  and  honest,  but  they  are  such  as  they  were  inwardly 
in  the  world,  that  is,  such  as  they  were  in  thought  and  will, 


6915,  6916.] 


EXODUS. 


185 


which  principles  they  had  in  the  world  concealed  from  others; 
and  in  this  case  they  desire  nothing  else  but  to  do  evil.  These 
simple  good  spirits,  who  were  removed  from  them,  were  given 
or  adjoined  to  those  who  were  of  the  spiritual  church,  to  whom 
that  region  of  heaven  was  given  for  a possession  ; hence  it  is 
that  these  latter  were  enriched  with  the  truths  and  goods,  which 
were  before  in  the  possession  of  evil  genii  and  spirits ; for  en- 
richment in  truths  and  goods  in  the  other  life  is  effected  by  tire 
adjunction  of  spirits  who  are  in  truth  and  good,  for  by  these 
communication  is  opened.  These  are  the  things  which  are  sig- 
nified by  the  sons  of  Israel  not  going  empty  from  Egypt,  and 
by  a woman  borrowing  of  her  who  was  near  her,  and  of  her  that 
dwelt  in  her  house,  vessels  of  silver,  and  vessels  of  gold,  and 
garments,  and  thereby  spoiling  the  Egyptians.  Every  one  may 
see,  that  unless  such  things  had  been  represented,  the  Divine 
Being  would  never  have  commanded  that  the  sons  of  Israel 
should  use  such  artifice  against  the  Egyptians,  for  every  thing 
of  the  sort  is  at  the  utmost  distance  from  the  Divine  Being;  but 
whereas  the  Israelitish  people  were  altogether  representative, 
it  was  permitted  them  by  the  Divine  Being  to  do  so,  because  it 
wras  so  done  with  the  evil  in  the  other  life  : it  is  to  be  noted 
that  very  many  things,  which  are  commanded  by  Jehovah  or 
the  Lord,  in  the  internal  sense,  do  not  signify  that  they  were 
commanded,  but  that  they  were  permitted. 

6915.  “ And  it  shall  be,  when  ye  go  ye  shall  not  go  empty.” 
— That  hereby  is  signified  the  life  no  longer  in  want  as  to  those 
things  which  are  of  the  natural  mind,  appears  from  the  signifi- 
cation of  going,  as  denoting  the  life,  see  n.  3335,  4882,  5493, 
5606,  6901 ; and  from  the  signification  of  not  going  empty,  as 
denoting  the  life  no  longer  in  need : that  emptiness  denotes 
where  there  is  no  truth,  see  n.  4744,  thus  where  there  is  spirit- 
ual need  ; that  it  denotes  need  as  to  those  things  which  are  of 
the  natural  mind,  is  evident  from  what  precedes,  viz.,  that  they 
who  are  of  the  spiritual  church,  who  are  represented  by  the 
sons  of  Israel,  were  infested  by  those  who  were  in  false  scien- 
tifics,  who  are  signified  by  the  Egyptians,  hence  as  to  those 
things  which  are  of  the  natural  mind,  for  the  things  of  this 
mind  are  called  scientifics ; these  also  especially  infest  the 
spiritual,  for  their  thought  is  within  scientifics,  and  little  above, 
see  n.  6865. 

6916.  “ And  a woman  shall  ask  of  her  that  lives  near  her, 
and  of  her  that  dwelleth  in  her  house.” — That  hereby  is  signi- 
fied that  the  good  of  every  one  will  be  enriched  with  such 
things  as  are  conducive,  appears  from  the  signification  of  wo- 
man, as  denoting  the  affection  of  the  good  of  charity,  see  n. 
6014  ; and  from  the  signification  of  her  that  lives  near  her,  as 
denoting  the  affection  of  truth  appertaining  to  those  who  are  in 
scientifics ; and  from  the  signification  of  her  that  dwells  in  her 


186 


EXODUS. 


[Chap.  iii. 


house,  as  denoting  the  affection  of  good,  which  also  appertains 
to  them  : inasmuch  as  she  was  to  ask  of  her  that  lived  near  her 
and  of  her  that  dwelt  in  the  house,  truths  and  goods  which  are 
nearest  are  signified,  thus  which  are  conducive.  How  this  case 
is,  is  manifest  from  what  was  adduced  just  above,  n.  6914 : the 
reason  why  a woman  was  to  ask,  is,  because  by  woman  is  sig- 
nified the  good  of  charity,  and  this  is  what  is  to  be  enriched,  for 
that  good  may  become  good,  there  must  be  truths  to  qualify  it; 
the  reason  is,  .because  when  the  life  is  formed  according  to 
truths,  the  truths  themselves  in  such  case  become  goods  ; where- 
fore such  as  the  quality  of  truth  is,  such  becomes  the  quality  of 
good  ; this  good  afterwards  adopts  and  adjoins  to  itself  no  other 
truths  than  according  to  its  own  quality,  consequently  no  other 
than  what  are  conducive,  thus  which  are  in  the  neighbourhood 
and  in  the  house. 

6917.  “ Vessels  of  silver,  and  vessels  of  gold.” — That  by  ves- 
sels of  silver  are  signified  the  scientifics  of  truth,  and  that  vessels 
of  gold  signify  the  scientifics  of  good,  appears  from  the  signifi- 
cation of  vessels,  as  denoting  scientifics,  see  n.  3068,  3079: 
scientifics  are  called  vessels,  because  they  are  common  or  gen- 
eral things,  and  can  contain  in  them  innumerable  truths  and 
manifold  goods ; and  from  the  signification  of  silver,  as  denot- 
ing truth,  and  of  gold,  as  denoting  good,  see  n.  1551,  1552, 
2954,  5658  ; that  the  silver  of  Egypt  denotes  a scientific  true 
and  suitable,  see  n.  6112.  In  regard  to  the  vessels  of  silver 
and  vessels  of  gold  appertaining  to  the  Egyptians  denoting  the 
scientifics  of  truth  and  the  scientifics  of  good,  when  yet  by  the 
Egyptians  both  here  and  in  what  precedes,  and  also  in  what 
follows,  are  signified  false  scientifics,  it  is  to  be  noted,  that 
scientifics  in  themselves  are  not  truths,  neither  are  they  falses, 
but  that  they  become  truths  with  those  who  are  in  truths,  and 
falses  with  those  who  are  in  falses,  this  being  the  effect  of  their 
application  and  use ; the  case  with  the  scientifics  appertaining 
to  man  is  like  that  of  his  riches  and  wealth,  which  are  hurtful 
to  those  who  are  in  evil,  because  they  apply  them  to  evil  uses, 
but  are  useful  to  those  who  are  in  good,  because  they  apply 
them  to  good  uses  ; wherefore  if  the  riches  and  wealth,  which 
appertain  to  the  evil,  are  transferred  to  the  good,  they  become 
good  ; the  same  is  true  of  scientifics  : as  for  example,  with  the 
Egyptians  there  remained  several  things  from  the  representatives 
of  the  ancient  church,  as  is  manifest  from  their  hieroglyphics; 
but  whereas  they  applied  those  things  to  magic,  and  hence  made 
an  evil  use  of  them,  therefore  to  them  they  were  not  scientific 
truths,  but  scientific  falses ; yet  the  same  things  in  the  ancient 
church  were  scientific  truths,  inasmuch  as  they  applied  them 
rightly  to  divine  worship.  To  take  also  an  example  from  altars 
and  sacrifices : these  with  the  Hebrew  nation,  and  afterwards 
with  the  Jewish  and  Israelitish  nation,  were  true  rituals,  because 


6917— 6920.] 


EXODUS. 


187 


they  applied  them  to  the  worship  of  Jehovah  ; but  with  the 
nations  in  the  land  of  Canaan  they  were  false  rituals,  because 
they  applied  them  to  the  worship  of  their  idols  ; wherefore  also 
it  was  commanded,  that  the  altars  of  those  nations  should  every 
where  be  destroyed  : the  case  is  the  same  with  numberless  other 
things ; wherefore  by  those  who  are  in  evils  and  falses,  many 
scientifics  may  be  imbibed,  which  are  capable  of  being  applied 
to  good  uses,  and  thereby  of  becoming  good : such  scientifics 
were  also  signified  by  the  spoilings  of  the  nations  in  the  land 
of  Canaan,  by  the  wealth,  the  herds,  the  cattle,  the  houses,  the 
vineyards,  which  the  sons  of  Israel  there  took  for  spoil ; this  is 
yet  further  evident  from  this  consideration,  that  the  gold  and 
silver  taken  from  the  nations  for  spoil,  was  also  applied  to  a 
holy  use,  as  is  evident  from  the  Second  Book  of  Samuel,  “ There 
were  in  his  hand  vessels  of  silver,  and  vessels  of  gold,  and  ves- 
sels of  brass  ; these  also  King  David  sanctified  to  Jehovah , with 
the  silver  and  gold  which  he  had  sanctified  from  all  the  nations 
which  he  subdued ; from  the  Syrians,  from  Moab,  and  from  the 
sons  of  Ammon,  and  from  the  Philistines,  and  from  Amelek, 
and  from  the  spoil  of  Adadezer  son  of  Rehod  king  of  Zobah,” 
viii.  10,  11,  12  ; and  in  Isaiah,  “ At  length  the  merchandise  of 
Tyre  and  her  meretricious  hire  shall  be  holy  to  Jehovah , it  shall 
not  be  laid  aside,  neither  shall  it  be  withheld;  but  her  mer- 
chandise shall  be  for  them  that  dwell  before  Jehovah , to  eat  to- 
gether, to  satisfy  themselves,  and  for  him  that  covereth  himself 
with  what  is  ancient,”  xxiii.  18.  These  things  also,  which  the 
women  of  the'  sons  of  Israel  borrowed  from  the  Egyptians,  and 
thus  took  for  spoil,  were  afterwards  applied  to  the  use  of  con- 
structing the  ark,  and  to  several  other  purposes  connected  with 
the  holy  things  of  their  worship. 

6918.  “ And  garments.” — That  hereby  are  signified  inferior 
scientifics  corresponding  thereto,  appears  from  the  signification 
of  garments,  as  denoting  inferior  scientifics,  see  n.  2576,  5248  ; 
garments  have  this  signification,  because  they  clothe  interior 
things. 

6919.  “And  ye  shall  put  them  on  your  sons  and  on  your 
daughters.”— That  by  on  your  sons  is  signified  application  to 
their  truths,  and  that  on  your  daughters  signifies  application 
to  goods,  appears  from  the  signification  of  sons,  as  denoting 
truths,  see  n.  489,  491,  533,  1147,  2623,  3373  ; and  from  the 
signification  of  daughters,  as  denoting  goods,  see  n.  489,  490, 
491,  2362,  2363 ; and  from  the  signification  of  putting  upon 
them,  as  denoting  to  apply,  for  what  is  put  upon  any  one,  is 
applied  to  him. 

6920.  “And  shall  spoil  the  Egyptians.” — That  hereby  is 
signified  that  such  things  were  to  be  taken  from  those  who  were 
in  falses  and  thence  in  evils,  appears  from  the  signification  of 
spoiling,  as  denoting  to  take  away ; and  from  the  signification 


188 


EXODUS. 


[Chap.  iii. 


of  the  Egyptians,  as  denoting  those  who  are  in  falses,  see  fre- 
quently above.  How  this  case  is,  is  manifest  from  what  was 
adduced  above,  n.  6914,  6917. 


CONTINUATION  OF  THE  SUBJECT  CONCERNING  THE  SPIRITS  OF 
THE  PLANET  MERCURY. 

6921.  AT  the  close  of  the  preceding  chapter  it  was%  shown , 
that  the  spirits  of  the  planet  Mercury  in  the  Grand  Man  con- 
stitute the  memory  of  things  not  material  • and  whereas  on 
this  account  they  love  to  know  things  abstracted  from  material 
things , they  are  more  prompt  and  expeditious  than  other  spir- 
its in  discerning , in  thinking , and  in  speaking  / for  material 
things  are  as  weights , which  cause  slowness , and  retard , for 
they  bear  the  mind  downward,  and  immerse  it  in  things  ter- 
restrial, and  thereby  remove  it  from  the  spiritual  world , whence 
all  clear  discernment  is  derived.  How  prompt  these  spirits  are , 
map  be  manifest  from  the  following  considerations. 

6922.  There  appeared  a flame  of  considerable  brightness 
burning  briskly , and  this  for  some  time  * this  flame  signified' 
the  approach  of  spirits  of  Mercury  more  prompt  than  the  rest: 
when  they  were  come , they  instantly  ran  through  those  things 
which  were  in  my  memory , ( this  all  spirits  acre  able  to  do , and 
they  who  are  attendant  on  m'On  are  in  possession  of  all  things 
in  his  memory , see  n.  5853,  2857,  5859,  5860  ;)  but  I could  not 
apperceive  what  they  observed  on  account  of  their  promptness  / 
I heard  them  saying  at  times , that  a thing  was  so  and  so  ; in 
respect  to  what  I had  seen  in  the  heavens  and  in  the  world  of 
spirits , they  said  that  they  knew  it  before / I perceived  that  a 
multitude  of  spirits  in  consociation  with  them  was  from  the 
back  a little  to  the  left  in  the  plane  of  the  occiput. 

6923.  At  another  time  I saw  a multitude  of  such  spirits , 
but  at  some  distance  from  me,  in  front  a little  to  the  right , and 
thence  they  discoursed  with  me,  but  by  intermediate  spirits,  for 
their  discourse  is  as  quick  as  thought,  which  does  not  fall  into 
human  discourse  but  by  intermediate  spirits ; and  what  su/r- 
prised  me,  they  discoursed  in  a volume  together  (volumatim), 
and  yet  their  discourse  was  prvmpt  and  quick  • their  discourse 
was  apperceived'  as  an  undulation,  because  it  was  of  several 
together  ; and,  what  is  remarkable , it  was  conveyed  towards  my 
left  eye,  although  they  were  to  the  right  / the  reason  was,  be- 
cause the  left  eye  corresponds  to  the  knowledges  of  things  ab- 
stracted from  material,  thus  to  those  things  which  are  of  intel- 
ligence  ; but  the  right  eye  to  those  things  which  are  of  wisdom. 
They  likewise  perceived  and  judged  the  things  heard  with  the 


6021— 6926.] 


EXODUS. 


180 


same  promptness  with  which  they  discoursed , saying  of  such  a 
thing  that  it  was  so,  and  of  such  a thing  that  it  was  not  so  ; 
their  judgment  was,  as  it  were,  instantaneous. 

6924.  There  was  a spirit  from  another  earth,  who  was  well 
gualified  to  discourse  with  them,  being  a prompt  and  ready 
speaker.  Instantly  they  judged  of  what  he  spake,  saying  of 
this,  that  it  was  too  elegantly  expressed,  of  this,  that  it  was  too 
knowingly  ; so  that  the  sole  thing  they  attended  to  was,  whether 
they  heard  any  thing  from  him  which  was  not  known  to  them 
before,  rejecting  thereby  such  things  as  are  as  shades  to  the  sub- 
steince  of  a discourse,  as  all  affectations  of  elegance  and  erudi- 
tion especially  are,  for  these  hide  the  things  themselves,  and 
instead  thereof  present  expressions,  which  are  the  material  forms 
of 'things. 

6925.  The  spirits  of  the  earth  Mercury  do  not  tarry  long 
in  one  place,  or  within  the  sphere  of  the  spirits  of  one  world,  but 
wander  through  the  universe  : the  reason  is,  because  they  have 
reference  to  the  memory  of  things  in  the  Grand  Man,  which 
memory  must.be  continually  recruited  with  fresh  supplies  ; 
hence  it  is  given  them  to  wander  about,  and  every  where  to 
acquire  to  themselves  knowledges.  During  their  sojourning  in 
this  manner,  if  they  meet  with  spirits  who  love  material  things, 
that  is,  things  corporeal  and  temrstrial,  they  shun  their  com- 
pany, and  betake  themselves  thither  where  such  things  are  not 
subjects  of  discou/rse.  Hence  it  may  be  manifest,  that  their 
m ind  is  elevated  above  sensual  things,  and  thus  that  they  are 
in  an  interior  luminous  principle.  This  was  also  given 
actually  to  perceive  when  they  were  near  me,  and  discoursed 
with  me,  on  which  occasions  I observed,  that  I was  withdrawn 
from  sensual  things,  insomuch  that  the  luminous  principle  of 
external  sight  began  to  grow  dull  and  obscure. 

6926.  The  spirits  of  that  earth  go  by  companies  and  pha 
lamxes,  and  when  assembled  together,  form  as  it  were  a globe  ; 
thus  they  are  joined  together  by  the  Lord,  that  they  may  act 
in  unity,  and  that  the  knowledges  of  each  may  be  communi- 
cated with  all,  and  the  knowledges  of  all  with  each.  That 
those  spirits  wander  through  the  universe  to  acquire  the  know- 
ledges of  things,  was  ma/nifest  to  me  also  from  this  consider- 
ation, that  once,  when  they  appeared  very  remote  from  me, 
they  discoursed  with  me  thence,  and  said  they  were  then  gath- 
ered together,  and  journeying  out  of  the  sphere  of  this  world 
into  the  starry  heaven,  where  they  knew  such  spirits  existed  as 
had  no  concern  about  terrestrial  and  corporeal  things,  but 
about  things  abstracted  from  them, , amd  that  they  were  desirous 
to  associate  with  those  spirits.  It  was  given  to  understand, 
that  they  do  not  know  themselves  whither  they  are  journeying. 
Init  that  they  are  led  by  the  Divine  guidance  to  those  places 
where  they  may  be  instructed  concerning  such  things  as  they 


LOG 


EXODUS. 


[Chap.  iii. 

are  yet  unacquainted  with , and  which  are  in  agreement  with 
the  knowledges  they  already  have.  It  was  given  to  understand 
further , that  they  do  not  know  how  they  meet  the  companions 
with  whom  they  are  joined  together , and  that  this  also  is  an 
effect  of  the  Divine  guidance. 

6927.  In  consequence  of  their  thus  journeying  through  the 
universe , and  thence  being  enabled  to  know  more  than  others 
respecting  the  worlds  and  earths  out  of  the  sphere  of  the  world 
of  our  sun , I have  also  discoursed  with  them  on  this  subject: 
they  said , that  in  the  universe  there  are  very  many  earths  in - 
habited  by  men , and  that  they  wondered  that  any  should  sup- 
pose ( whom  they  called,  men  of  little  judgment)  that  the  heaven 
of  the  omnipotent  God  consisted  only  of  the  spirits  and  angels 
who  come  from  one  earth , when  yet  these  are  so  few , that  in 
respect  to  the  omnipotence  of  God  they  are  scarce  any  thing , 
nor  would  it  alter  the  case  even  supposing  there  were  myriads 
of  worlds  and  myriads  of  earths.  They  further  said  that  they 
were  acquainted  with  earths  in  the  universe , amounting  in 
number  to  more  than  some  hundred  thousands , and  yet  what 
is  this  to  the  divine  principle  which  is  infinite  f 

6928.  The  spirits  of  the  earth  Mercury  differ  altogether 
from  the  spirits  of  our  earth , for  the  spirits  of  our  earth , espe- 
cially at  their  first  entrance  into  the  other  life , love  corporeal 
and'  worldly  things , that  is , things  material , and  are  desirous 
to  be  acquainted  with  such  things  in  the  other  life  ; wherefore * 
that  they  may  be  enabled  to  be  together  uith  good  spirits  who 
have  no  concern  about  such  things , they  are  kept  in  places  which 
are  beneath  the  soles  of  the  feet , and  are  called  in  the  Word 
the  lower  earth , and  this  so  long  until  they  have  an  aversion 
to  things  corporeal  and  terrestrial , and  thereby  put  them  off  ; 
when  this  is  effected , they  are  elevated  into  heaven , are  ini- 
tiated into  things  interior , and  become  angels. 

6929.  The  spirits  of  Mercury , who  were  attendant  upon  me 
whilst  I was  writing  and  explaining  the  Word  as  to  its  internal 
sense , and  who  perceived  what  I was  writing , said,  that  the 
things  which  I wrote  were  very  gross , and  that  almost  all  the 
expressions  appeared  as  material  / but  it  was  given  to  reply , that 
to  the  men  of  our  earth  what  was  written  seemed  subtle  and 
elevated , and  several  things  incomprehensible : I added , that 
several  on  this  earth  do  not  know  that  it  is  the  internal  man 
which  acts  on  the  external , and  causes  the  latter  to  live  • arid 
that  they  persuade  themselves  from  fallacies  of  the  senses , that 
the  body  lives  from,  itself , consequently  that  trie  whole  man  is 
about  to  die  when  he  dies  as  to  the  body , and  thus  they  cherish 
doubts  in  themselves  respecting  the  life  after  death  / also  that 
the  part  or  principle  in  man , which  is  to  live  after  the  deqbth 
of  the  body , is  not  by  them  called  spirit , but  soul  y and  that 
they  dispute  what  the  soul  is , and  where  is  its  abode , and  be- 


6927 — 6932. J 


EXODUS. 


191 


lieve  that  it  must  be  joined  again  to  a material  body,  that  the 
man  may  live  : with  many  other  things  of  a like  nature. 
When  the  spirits  of  Mercury  heard  these  things , they  ashed, 
whether  such  could  become  angels  f and  it  was  given  to  am 
ewer,  that  they  become  angels  who  have  lived  in  the  good  of 
faith  and  in  charity  y and  that  in  this  case  they  are  no  longer 
in  external  and  material  things,  but  in  internal  and  spi  itual  y 
and  that  when  they  come  to  that  state,  they  are  in  a light  supe- 
rior to  that  in  which  the  spirits  from  Mercury  are : to  con- 
vince them  that  it  was  so,  an  angel  was  allowed  to  converse 
with  them,  who  had  come  into  heaven  from  our  earth,  having 
lived  in  the  good  of  faith  and  charity,  concerning  whom  more 
will  be  said  presently . 

6930.  Afterwards  there  was  sent  to  me  from  the  spirits  of 
Mercury  a long  piece  of  paper,  of  an  irregular  shape,  consisting 
of  several  pieces  pasted  together,  which  appeared,  as  if  printed 
like  our  printed  boohs.  I ashed  whether  they  had  the  art  of 
printing  amongst  them  f but  they  said  they  had  not,  never- 
theless they  knew  that  on  our  earth  we  had  such  printed  papers. 
They  were  not  willing  to  say  more  y but  it  was  given  to  per- 
ceive, that  they  thought  that  knowledges  with  us  were  upon  our 
paper,  thus  separate  from  the  man  himself,  unless  when  the 
man  kept  his  eye  and  thereby  his  mind  intent  upon  such  paper  ; 
thus  they  would  insinuate  in  a sneering  way,  that  the  men 
of  this  earth  knew  nothing  but  from  paper  : but  they  were  in- 
structed how  the  real  case  was  in  this  respect.  After  some  time 
they  returned,  and  sent  to  me  another  paper,  which  appeared 
also  printed  like  the  former,  yet  not  so  pasted  together  and,  ir- 
regular, but  neat  and  handsome : they  said,  that  they  were 
further  informed  that  on  our  earth  there  are  such  papers,  and 
books  made  of  them. 

6931.  From  the  above  account  concerning  the  spirits  of  the 
earth  Mercury,  it  appears  manifest,  that  spirits  retain  in  the 
memory  what  they  see  and  hear  in  another  life,  and  that  they 
are  capable  of  being  instructed  alike  as  when  they  were  men, 
thus  of  being  instructed  in  the  things  which  are  of  faith,  and 
thereby  of  being  perfected.  In  proportion  as  spirits  and  angels 
excel  in  purity,  in  the  same  proportion  they  imbibe  more  readi- 
ly and  fully,  and,  retain  more  perfectly  in  the  memory,  what 
they  hear  y and  inasmuch  as  this  faculty  abides  for  ever,  it  is 
evident  that  they  grow  in  wisdom  continually : but  the  spirits 
of  Mercury  grow  continually  in  the  science  of  things,  yet  not 
m the  wisdom  thence  derived,  because  they  love  the  knowledges, 
which  are  means,  but  not  uses  which  are  ends  / according  to 
what  was  related  of  them,  n.  6814,  6815. 

6932.  The  subject  concerning  the  spirits  of  the  earth  Mer- 
eury  will  be  continued  at  the  close  of  the  following  chapter. 


192 


EXODUS. 


[Chap.  iv. 


EXODUS. 

CHAPTER  THE  FOURTH. 


THE  DOCTRINE  OF  CHARITY. 

6933.  IT  is  a common  saying  that  a man’s  nearest  neighbour 
is  himself,  and  that  therefore  charity  should  first  begin  at  home  ; 
but  the  doctrine  of  charity  teaches  how  the  case  herein  is : 
every  one  is  neighbour  to  himself  not  in  the  first,  but  in  the  last 
place  ; others  who  are  in  good  are  in  the  prior  place  ; a society 
of  such  is  in  a place  still  prior  ; a man’s  country  is  in  a prior 
place  yet,  and  the  church  is  above  a man’s  country  ; and  still 
higher  is  the  Lord’s  kingdom ; and  above  all  and  all  things,  is 
the  Lord. 

6934.  The  saying,  therefore,  that  every  man’s  nearest  neigh- 
bour is  himself,  and  that  charity  begins  at  home,  is  thus  to  be 
understood  : eveiy  one  is  bound  first  to  provide  for  himself 
the  necessaries  of  life,  viz.,  food,  raiment,  habitation,  and  sev- 
eral other  things  which  the  necessities  of  civil  life  in  the 
country  in  which  he  lives  require  ; and  this  not  only  for  himself, 
but  also  for  his  family  and  dependants ; and  not  only  for  the 
present  time,  but  also  for  the  future : unless  a man  thus  procures 
for  himself  the  necessaries  of  life,  he  cannot  be  in  a state  to  ex- 
ercise charity  towards  his  neighbour,  being  in  want  of  all  things. 

6935.  The  end  regarded  declares  plainly  how  every  man  is 
neighbour  to  himself,  and  how  he  ought  first  to  provide  for 
himself : if  this  end  be  to  grow  richer  than  others,  merely  for 
the  sake  of  riches,  or  of  pleasure,  or  of  eminence,  and  the  like, 
it  is  an  evil  end  ; wherefore  he  who  from  such  an  end  believes 
himself  to  be  his  nearest  neighbour,  hurts  himself  to  eternity  : 
but  if  the  end  be  to  procure  wealth  for  the  sake  of  the  necessa- 
ries of  life,  for  himself  and  for  his  family  and  dependants,  that 
he  may  be  in  a state  of  doing  good  according  to  the  precepts 
of  the  doctrine  of  charity,  he  provides  for  himself  to  eternity. 
The  end  regarded  constitutes  the  man,  for  the  end  regarded  is 
the  man’s  love,  inasmuch  as  every  one  has  for  an  end  what  he 
loves. 

6936.  How  this  case  is,  may  be  furtner  manifest  from  this 
further  view  of  the  subject : every  one  is  bound  to  provide  food 
and  raiment  for  his  body ; this  is  a first  and  principal  object, 
but  this  is  to  be  done  to  the  end  that  there  may  be  a sound 


6933—6938.] 


EXODUS. 


193 


mind  in  a sound  body  ; and  every  one  is  bound  to  provide  food 
for  his  mind,  viz.,  such  things  as  relate  to  intelligence  and 
wisdom,  to  the  end  that  his  mind  may  thence  be  in  a state  to 
serve  the  Lord ; he  who  thus  acts,  provides  for  his  own  good 
to  eternity.  But  he  who  provides  for  his  body  merely  for  the 
sake  of  the  body,  nor  thinks  concerning  soundness  of  mind, 
and  who  provides  for  his  mind  not  such  things  as  are  of  intel- 
ligence and  wisdom,  but  such  things  as  are  contrary  thereto, 
he  provides  for  his  own  mischief  to  eternity.  From  these  con- 
siderations it  is  evident,  how  every  one  ought  to  be  his  own 
neighbour,  viz.,  not  in  the  first  place  but  in  the  last,  for  the  end 
regarded  ought  not  to  respect  himself,  but  others,  and  where 
the  end  regarded  is,  there  is  the  first. 

6937.  This  case  will  admit  of  comparison  with  that  of  a man 
who  builds  a house  : the  first  thing  is  to  lay  the  foundation, 
but  the  foundation  must  be  for  the  house,  and  the  house  for  a 
place  to  dwell  in  ; thus  every  man  must  first  provide  for  him- 
self, yet  not  for  himself,  but  that  he  may  be  in  a state  of  serv- 
ing his  neighbour,  thus  his  country,  the  church,  and  above  all 
things  the  Lord  ; he  who  believes  that  he  is  his  own  neighbour 
in  the  first  place,  is  like  unto  him  who  regards  the  foundation 
as  the  end,  not  the  house  and  habitation,  when  yet  the  habi- 
tation is  the  very  first  and  last  end,  and  the  house  with  the 
foundation  is  only  a mean  or  medium  to  the  end. 

6938.  As  it  is  with  wealth,  so  it  is  also  with  honours  in  the 
world,  and  every  one  may  provide  them  for  himself,  yet  not  for 
the  sake  of  himself,  but  for  the  sake  of  his  neighbour  ; he  who 
provides  them  for  the  sake  of  himself,  provides  for  his  own 
hurt ; but  he  wTho  provides  them  for  the  sake  of  his  neighbour, 
provides  for  his  own  good : for  he  who  turns  ends  to  himself, 
turns  himself  towards  hell,  but  he  who  turns  ends  from  himself 
to  his  neighbour,  turns  himself  towards  heaven. 


CHAPTER  IV. 

1.  AND  Moses  answered,  and  said,  Behold  they  will  not 
believe  me,  and  will  not  hear  my  voice,  because  they  will  say, 
Jehovah  hath  not  appeared  to  thee. 

2.  And  Jehovah  said  to  him,  What  is  that  in  thine  hand? 
and  he  said,  A staff. 

3.  And  He  said,  Cast  it  to  the  earth  ; and  he  cast  it  to  the 
earth,  and  it  became  a serpent,  and  Moses  fled  from  before  it. 

4.  And  Jehovah  said  to  Moses,  Put  forth  thine  hand,  and 
lay  hold  of  its  tail ; and  he  pftit  forth  his  hand,  and  laid  hold  of 
it,  and  it  became  a staff*  in  the  palm  of  his  hand ; 

VOL.  yn. 


194 


EXODUS. 


[Chap,  iv. 


5.  To  the  intent  that  they  may  believe  that  JEHOVAH  the 
God  of  their  fathers,  the  God  of  Abraham,  the  God  of  Isaac, 
and  the  God  of  Jacob,  hath  appeared  to  thee.  . 

6.  And  Jehovah  said  yet  to  him,  Put  now  thine  hand  into 
thy  bosom ; and  he  put  his  hand  into  his  bosom,  and  brought 
it  forth,  and  behold  his  hand  was  leprous  as  snow. 

7.  And  He  said,  Put  back  thine  hand  to  thy  bosom  ; and  he 
put  back  his  hand  to  his  bosom,  and  brought  it  forth  out  of  his 
bosom,  and  lo,  it  returned  as  his  flesh. 

8.  And  it  shall  come  to  pass,  if  they  do  not  believe  thee, 
and  do  not  hear  the  voice  of  the  former  sign,  they  will  believe 
the  voice  of  the  latter  sign. 

9.  And  it  shall  come  to  pass,  if  they  do  not  believe  also 
these  two  signs,  and  do  not  hear  thy  voice,  thou  shalt  take  of 
the  waters  of  the  river,  and  shalt  pour  into  the  dry  ground,  and 
the  waters  which  thou  hast  taken  out  of  the  river  shall  be  blood 
in  the  dry  ground. 

10.  And  Moses  said  to  Jehovah,  In  me,  Lord,  I am  not  a 
man  of  words,  even  from  yesterday,  even  from  the  day  before 
yesterday,  even  from  now  that  thou  speakest  to  thy  servant,  be- 
cause I am  heavy  in  mouth  and  heavy  in  tongue. 

11.  And  Jehovah  said  to  him,  Who  hath  appointed  a mouth 
to  man,  or  who  hath  appointed  the  dumb,  or  the  deaf,  or  the 
seeing,  or  the  blind?  have  not  I JEHOVAH? 

12.  And  now  go,  and  I will  be  with  thy  mouth,  and  will 
teach  thee  what  thou  shalt  speak. 

13.  And  he  said,  In  me,  Lord,  send  I pray,  send  by  the  hand. 

14.  And  the  anger  of  Jehovah  was  kindled  against  Moses, 
and  He  said,  Is  not  Aaron  thy  brother  a Levite?  I know  that 
speaking  he  will  speak ; and  behold  also  he  cometh  forth  to  meet 
thee,  and  will  see  thee,  and  will  be  glad  in  his  heart. 

15.  And  thou  shalt  speak  to  him,  and  shalt  put  words  in  his 
mouth,  and  I will  be  with  thy  mouth,  and  with  his  mouth,  and 
will  teach  you  what  ye  shall  do. 

16.  And  he  shall  speak  for  thee  to  the  people,  and  it  shall 
come  to  pass,  he  shall  be  to  thee  for  a mouth,  and  thou  shalt  be 
to  him  for  a God. 

17.  And  thou  shalt  take  this  staff*  in  thine  hand,  with  which 
thou  shalt  do  signs. 

18.  And  Moses  went,  and  returned  to  Jethro  his  father-in- 
law,  and  said  to  him,  I will  go  I pray,  I will  return  to  my  breth- 
ren who  are  in  Egypt,  and  will  see  whether  they  yet  live  ; and 
Jethro  said  to  Moses,  Go  in  peace. 

19.  And  Jehovah  said  to  Moses  in  Midian,  Go,  return  to 
Egypt,  because  all  the  men  are  dead  who  sought  thy  soul. 

20.  And  Moses  took  his  wife,  and  his  sons,  and  caused  them 
to  ride  on  an  ass,  and  returned  to  tjjie  land  of  Egypt ; and  Moses 
took  the  staff*  of  God  in  his  hand. 


6939 — 6941.] 


EXODUS. 


195 


21.  And  Jehovah  said  to  Moses,  In  thy  going  to  return  to 
Egypt,  see  all  the  prodigies  which  I have  put  in  thine  hand, 
thou  shalt  do  them  before  Pharaoh  ; and  I will  make  fast  his 
heart,  and  he  shall  not  send  the  people. 

22.  And  thou  shalt  say  to  Pharaoh,  Thus  saith  Jehovah,  My 
son,  my  first-born,  is  Israel. 

23.  And  I say  to  thee,  Send  away  my  son,  and  he  shall  serve 
me,  and  thou  refusest  to  send  him  away,  behold  I slay  thy  son, 
thy  first-born. 

24.  And  he  was  in  the  way  in  an  inn,  and  Jehovah  met 
him,  and  sought  to  kill  him. 

25.  And  Zipporah  took  a flint-stone,  and  cut  off  the  foreskin 
of  her  son,  and  made  it  touch  his  feet,  and  said,  Thou  art  a 
bridegroom  of  bloods  to  me. 

26.  And  he  ceased  from  him  ; then  she  said,  A bridegroom 
of  bloods  for  circumcisions. 

27.  And  Jehovah  said  to  Aaron,  Go  to  the  wilderness  to 
meet  Moses ; and  he  went,  and  met  him  in  the  mount  of  God, 
and  kissed  him. 

28.  And  Moses  told  Aaron  all  the  words  of  Jehovah,  with 
which  he  sent  him,  and  all  the  signs  which  he  commanded  him. 

29.  And  Moses  went,  and  Aaron,  and  gathered  together  all 
the  elders  of  the  sons  of  Israel. 

30.  And  Aaron  spake  all  the  words  which  Jehovah  spake 
to  Moses ; and  did  signs  to  the  eyes  of  the  people. 

31.  And  the  people  believed,  and  they  heard  that  Jehovah 
visited  the  sons  of  Israel,  and  that  he  saw  their  affliction;  and 
they  bended  themselves,  and  bowed  themselves. 


THE  CONTENTS. 

6939.  IN  this  chapter,  in  the  internal  sense,  the  subject  is 
continued,  concerning  the  deliverance  of  those  who  are  of  the 
spiritual  church ; their  state  is  first  described,  that  if  they  had 
not  hope  and  faith,  they  would  thence  derive  falses  and  evils, 
and  also  by  things  profane:  these  are  the  things  signified  by  the 
three  signs. 

6940.  The  subject  afterwards  treated  of  is  concerning  the 
law  divine,  that  truth  was  adjoined  to  its  good;  and  that  thus 
good  had  the  power  to  deliver,  and  to  insinuate  hope  and  faith : 
Moses  represents  the  law  divine  as  to  good,  and  Aaron  as  to 
truth. 

6941.  The  subject  lastly  treated  of  is  concerning  that  people, 
that  they  only  represented  a spiritual  church,  not  that  that 
church  could  be  established  amongst  them,  by  reason  that  they 


193 


EXODUS. 


[Chap.  iv. 


were  in  external  things  without  internal  things  : this  is  signified 
by  Zipporah’s  circumcision  of  her  son,  and  by  the  blood  where- 
with his  feet  were  dyed. 


THE  INTERNAL  SENSE. 

6942.  YERSES  1,  2,  3,  4.  And  Moses  answered  and  said , 
Behold,  they  will  not  believe  me,  and  will  7iot  hear  my  voice , 
because  they  will  say,  Jehovah  hath  not  appeared  to  thee.  And 
Jehovah  said  to  him,  What  is  that  in  thine  hand  f and  he  said , 
A staff.  And  He  said,  Cast  it  to  the  earth  ; and  he  cast  to  the 
earth,  and  it  became  a serpent,  and  Moses  fled  from  before  it. 
And  Jehovah  said  to  Moses,  Put  forth  thine  hand,  and  lay 
hold  of  its  tail  / and  he  put  forth  his  hand,  and  laid  hold  of  it, 
and  it  became  a staff  in  the  palm  of  his  hand.  And  Moses 
answered  and  said,  signifies  thought  from  the  law  divine.  Be- 
hold, they  will  not  believe  me,  and  will  not  hear  my  voice, 
^gnifies  those  who  are  of  the  spiritual  church,  that  they  would 
not  have  faith,  thus  would  not  receive.  Because  they  will  say, 
Jehovah  hath  not  appeared  to  thee,  signifies  the  divine  principle 
of  the  Lord  in  his  human.  And  Jehovah  said  to  him,  signifies 
foresight  what  their  quality  would  be  if  they  had  not  faith. 
What  is  that  in  thine  hand  ? and  he  said,  A staff,  signifies  the 
power  of  the  Lord’s  divine  human  principle.  And  He  said,  Cast 
it  to  the  earth,  signifies  influx  of  the  power  of  the  Lord’s  divine 
natural  principle  into  the  sensual.  And  it  became  a serpent, 
signifies  hence  the  sensual  and  corporeal  man  separate  from 
the  internal.  And  Moses  fled  from  before  it,  signifies  horror  at 
the  sensual  principle  separate.  And  Jehovah  said  to  Moses, 
signifies  providence  from  the  Divine  Being  or  Principle.  Put 
forth  thine  hand  and  take  hold  of  its  tail,  signifies  the  power  of 
elevating  from  the  ultimate  of  the  sensual  principle.  And  he 
put  forth  his  hand  and  took  hold  of  it,  signifies  elevation  towards 
the  interiors.  And  it  became  a staff  in  the  palm  of  his  hand, 
signifies  that  in  this  case  power  was  communicated  from  the 
Divine  Being  or  Principle. 

6943.  “ And  Moses  answered  and  said.” — That  hereby  is 
signified  thought  from  the  law  divine,  appears  from  the  sig- 
nification of  answering  and  saying,  as  denoting  thought:  for 
the  things  which,  in  the  historical  sense  of  the  letter,  are  ex- 
pressed by  external  things,  in  the  internal  sense  signify  internal 
things  ; for  spiritual  things  which  are  of  heaven  cannot  possibly 
be  otherwise  presented  to  men,  inasmuch  as  man  does  not  ap- 
prehend naked  spiritual  things,  neither  can  they  be  expressed 
by  the  expressions  of  human  speech  ; wherefore  spiritual  things 


6942 — 6945.] 


EXODUS. 


19*7 

are  described  by  corresponding  natural  things,  and  are  thereby 
given  to  man  ; thus  the  Word  is  beneficial  to  man  in  the  natural 
world,  and  also  to  man  in  the  spiritual  world,  and  hence  there 
is  a communication  of  heaven  with  man,  and  a communion  ; 
and  from  the  representation  of  Moses,  as  denoting  the  Lord  as 
to  the  law  divine,  see  n.  6752 ; hence  it  is  evident  that  by 
Moses  answering  and  saying,  is  signified  thought  from  the  law 
divine : thought  from  the  law  divine  is  from  truth  derived  from 
the  Divine  Being  or  Principle ; in  this  case  that  the  sons  of 
Israel  would  not  believe  unless  they  saw  signs  and  prodigies. 

6944.  “ Behold,  they  will  not  believe  me,  and  will  not  hear 
my  voice.” — -That  hereby  are  signified  those  who  are  of  the 
spiritual  church,  that  they  would  not  have  faith,  thus  would 
not  receive,  appears  from  the  representation  of  the  sons  of 
Israel,  of  whom  these  things  are  said,  as  denoting  those  who 
are  of  the  spiritual  church,  see  n.  6626,  6637  ; and  from  the 
signification  of  not  believing,  as  denoting  not  to  have  faith ; and 
from  the  signification  of  not  hearing  a voice,  as  denoting  not  to 
receive,  see  n.  5471,  5475. 

6945.  “Because  they  will  say,  Jehovah  hath  not  appeared 
to  thee.” — That  hereby  is  signified  the  divine  principle  which 
is  in  the  Lord’s  human,  appears  from  the  signification  of  saying, 
as  denoting  perception,  see  frequently  above,  in  the  present 
case  the  perception  of  those  who  are  of  the  spiritual  church ; 
and  from  the  signification  of  Jehovah  appearing,  as  denoting 
the  appearing  of  the  Lord’s  divine  principle  in  his  human  : that 
Jehovah  is  the  Lord  as  to  the  divine  principle  itself,  and  as  to 
the  divine  human,  see  n.  1736,  2004,  2005,  2018,  2025,  2156, 
2329,  2921,  3023,  3038,  5041,  5663,  6303,  6905;  that  Jehovah 
appearing  denotes  the  appearing  of  the  Lord’s  divine  principle 
in  his  human,  is  evident  also  from  this  consideration,  that  his 
divine  principle  cannot  appear  to  any  man,  nor  even  to  any 
angel,  except  by  the  divine  human  ; and  the  divine  human  is 
nothing  but  the  divine  truth  which  proceeds  from  himself.  The 
subject  here  treatnd  of,  in  the  internal  sense,  is  concerning  the 
deliverance  of  those  who  are  of  the  spiritual  church,  and  who 
were  delivered  by  the  Lord’s  coming  into  the  world,  as  may  be 
seen,  n.  2661,  2716,  3969,  6854,  6914 ; that  they  were  specifi- 
cally saved  by  the  Lord’s  divine  human  principle,  see  n.  2716, 
2833,  2834.  In  regard  to  this  circumstance,  that  they  who  are 
of  that  church  would  not  have  faith,  neither  would  receive  what 
the  divine  law  which  is  represented  by  Moses,  that  is,  what  the 
Word  says,  unless  they  saw  signs,  the  case  is  this:  they,  inas- 
much as  they  are  of  the  spiritual  church,  have  not  the  percep- 
tion of  truth  from  good,  as  the  celestial  have,  but  acknowledge 
for  truth  every  doctrinal  of  their  own  church  which  they  have 
confirmed  with  themselves,  wherefore  they  are  respectively  in 
obscurity,  see  n.  2718,  2831,  2849,  2935,  2937,  3813,  6427,  6500, 


198 


EXODUS. 


[Chap.  iv. 

6865  ; as  may  also  appear  manifest  from  this  consideration,  that 
they  do  not  apprehend  how  the  Lord’s  human  principle  can  be 
divine,  nor  that  the  divine  love  in  the  human  principle  can 
effect  this;  for  they  keep  the  thought  in  a human  principle  such 
as  appertains  to  man,  neither  do  they  recede  from  that  thought 
when  they  think  of  the  Lord ; such  is  the  perplexity  in  which 
they  are  involved : the  same  may  also  be  manifest  from  this 
consideration,  that  neither  do  they  apprehend  how  man  can  live 
after  death,  and  at  the  same  time  have  senses,  such  as  seeing, 
hearing,  touching,  and  smelling,  and  be  in  another  life  in  a 
human  form ; that  this  should  be  the  case  with  man  when  he 
has  rejected  his  body  and  its  senses  and  members,  appears  to 
them  foreign  from  the  truth,  they  are  so  infolded  in  things  of 
sense,  and  thence  in  scientifics  and  fallacies  ; wherefore  unless 
they  believed  that  the  body  would  be  again  conjoined  to  the 
soul,  they  would  not  believe  at  all  in  any  resurrection  : from 
these  considerations  it  appears  sufficiently  manifest  in  how  much 
obscurity  they  are  respecting  the  things  which  are  of  heaven  ; 
hence  it  is  that  it  is  impossible  for  any  faith  to  be  implanted  in 
them,  unless  they  be  withheld  of  the  Lord  by  a strong  force 
from  falses ; and  whereas  there  was  no  such  force  before  the 
Lord’s  coming,  but  after  his  coming,  when  he  had  made  the 
human  principle  in  himself  divine,  therefore  they  could  not  be 
rescued  from  the  lower  earth,  where  they  were  infested  by 
falses,  and  elevated  into  heaven,  until  after  the  Lord’s  resurrec- 
tion, see  n.  6914:  it  is  from  this  ground  then  that  it  is  said, 
that  they  would  not  believe,  thus  neither  would  receive  what 
the  divine  law,  that  is,  the  divine  truth  says,  unless  they  see 
that  it  is  so,  thus  unless  they  see  the  signs,  which  are  the  sub- 
ject of  what  presently  follows. 

6946.  “And  Jehovah  said  to  him.” — That  hereby  is  signi- 
fied foresight  what  their  quality  would  be  if  they  had  not  faith, 
appears  from  the  signification  of  saying,  when  it  is  predicated 
of  Jehovah  or  the  Lord,  as  denoting  foresight,  see  n.  5361  ; 
that  it  denotes  foresight  what  their  quality  would  be  if  they 
had  not  faith,  is  evident  from  the  three  signs  afterwards  spoken 
of ; for  those  signs,  in  the  internal  sense,  represent  their  state 
if  they  did  not  believe. 

6947.  “ What  is  that  in  thine  hand  ? and  he  said,  A staff.” 

. — -That  hereby  is  signified  the  power  of  the  Lord’s  divine  human 
principle,  appears  from  the  signification  of  hand,  as  denoting 
power,  see  n.  878,  3387,  4931  to  4937,  5327,  5328,  5544 ; and 
from  the  signification  of  a staff,  as  also  denoting  power,  see  n. 
4013,  4876,  4936;  the  reason  why  it  denotes  the  power  of  the 
Lord’s  divine  human  principle,  is,  because  by  Moses  is  repre- 
sented the  Lord  as  to  the  law  divine,  or  the  Word,  which  is 
the  divine  truth  proceeding  from  the  Lord’s  divine  human  prin- 
ciple, see  n.  6752  : the  power  which  is  signified  by  hand,  is  the 


6946 — 6948.] 


EXODUS. 


199 


power  proceeding  from  the  Lord’s  divine  rational  principle,  but 
the  power  which  is  signified  by  staff,  is  the  power  proceeding 
from  the  Lord’s  divine  natural  principle  ; the  reason  why  a 
staff  denotes  the  power  proceeding  from  the  Lord's  divine  natu- 
ral principle,  is,  because  a staff,  like  the  foot,  supports  the  body, 
and  by  a foot  is  signified  the  natural  principle,  see  n.  2162, 
3147,  3761,  3986,  4280,  4938  to  4952;  that  to  lift  up  the  hand 
denotes  power  in  the  spiritual  principle,  and  to  lift  up  the  foot 
denotes  power  in  the  natural  principle,  see  n.  5327,  5328 ; and 
this  being  the  case,  according  to  the  elevations  of  things  in  the 
internal  sense,  it  was  sometimes  said  to  Moses,  when  he  was  to 
do  miracles,  that  he  should  lift  up  the  hand,  sometimes  that  he 
should  lift  up  the  staff. 

6948.  “ And  He  said,  Cast  it  to  the  earth ; and  he  cast  it  to 
the  earth.” — That  hereby  is  signified  the  influx  of  the  power  of 
the  Lord’s  divine  natural  principle  into  the  sensual,  appears 
from  the  signification  of  staff,  as  denoting  power  in  the  natural 
principle,  and  when  it  is  said  of  the  Lord,  as  denoting  the 
power  proceeding  from  his  divine  natural  principle,  see  just 
above,  n.  6947  ; and  from  the  signification  of  casting  or  send- 
ing forth,  as  denoting  proceeding,  thus  influx  ; and  from  the 
signification  of  earth,  as  denoting  man’s  external  principle,  see 
n.  82,  913,  1411,  1733  ; in  the  present  case  his  sensual  and  cor- 
poreal principles,  which  are  the  extreme  principles,  because  the 
staff  became  a serpent,  and  by  a serpent  is  signified  the  sensual 
and  corporeal  man.  By  the  divine  power  of  the  Lord,  is  here 
meant  the  divine  truth  proceeding  from  the  Lord,  for  divine 
truth  has  in  it  power,  insomuch  that  it  is  power  itself,  see  n. 
3091,4931,  6344,  6413:  the  divine  truth  proceeding  from  the 
Lord  flows-in  into  every  man,  through  his  interiors  into  the  ex- 
teriors, even  into  the  external  sensual  principle  and  into  the 
corporeal,  and  excites  every  where  things  correspondent  in  their 
order,  in  the  sensual  principle  things  correspondent  such  as 
appear  in  the  world  and  upon  the  earth  ; but  whereas  those 
things  that  are  in  the  world  and  upon  the  earth  appear  other- 
wise than  they  are,  therefore  they  are  full  of  fallacies  ; where- 
fore the  sensual  principle,  when  it  is  in  those  evils  only,  must 
needs  think  against  the  goods  and  truths  of  faith,  because  it 
thinks  from  fallacies,  and  when  divine  truth  flows-in,  it  must 
needs  turn  it  into  what  is  false  : that  man,  who  is  not  elevated 
from  the  sensual  principle,  but  is  in  it,  and  thinks  from  it, 
thinks  from  fallacies,  may  be  illustrated  by  examples ; as  by 
that  of  the  fallacy  respecting  the  life  of  man,  as  if  it  were  of 
the  body,  when  yet  it  is  of  the  spirit  in  the  body  ; again,  re- 
specting the  sight  as  if  it  was  of  the  eye,  respecting  the  hear- 
ing as  if  it  was  of  the  ear,  respecting  the  speech  as  if  it  was 
of  the  tongue  and  mouth,  when  yet  it  is  the  spirit  which  sees 
which-  hears,  which  speaks,  by  those  organs  of  the  body  : so 


200 


EXODUS. 


[Chap.  iv. 

again  of  the  fallacy  respecting  life,  as  if  it  was  permanent  in 
man,  when  yet  it  flows-in  ; of  the  fallacy  respecting  the  soul, 
as  if  it  could  not  be  in  a human  form,  and  in  human  senses 
and  affections ; of  the  fallacy  respecting  heaven  and  hell,  as  if 
the  former  was  above  man,  and  the  latter  below  him,  when  yet 
they  are  in  him  ; of  the  fallacy  respecting  external  objects,  as 
if  they  flowed-in  into  the  interiors,  when  yet  what  is  external 
does  not  flow-in  into  what  is  internal,  but  what  is  internal  into 
what  is  external ; of  the  fallacy  respecting  the  life  after  death, 
as  if  it  could  not  be  given  except  it  be  together  with  the  ma- 
terial body ; besides  the  fallacies  in  natural  things,  which  give 
birth  .to  such  a variety  of  conjectures  which  are  at  disagree- 
ment with  each  other  : who  cannot  see,  that  fallacies  and  the 
false  thence  derived  bear  rule  instead  of  truths,  solely  from  the 
dispute  which  has  a long  time  existed  concerning  the  circulation 
of  the  blood,  wtich  circulation,  although  it  has  been  supported 
by  so  many  documents  of  experience,  has^  still  for  a long  time 
remained  in  doubt ; and  also  from  the  dispute  concerning  the 
sun,  as  if  it  was  in  a daily  rotation  around  this  earth,  and  not 
only  the  sun,  but  also  the  moon,  all  the  planets,  and  the  whole 
starry  heaven,  once  every  day  ; and  also  from  the  dispute  which 
still  continues  respecting  the  soul,  its  conjunction  with  the  body, 
and  the  place  of  its  abode  therein ; when  the  fallacies  of  the 
senses  prevail  in  such  things,  whose  natures  and  qualities  are 
evident  from  so  many  phenomena  and  effects,  how  much  more 
is  it  to  be  expected  they  will  prevail  in  such  things  as  relate  to 
heaven,  which  being  spiritual  can  only  be  known  by  correspond- 
ences. From  these  considerations  it  may  now  be  manifest, 
what  is  the  quality  of  man’s  sensual  principle  viewed  in  itself, 
and  left  to  itself,  viz.,  that  it  is  in  fallacies,  and  thence  in  falses, 
thus  contrary  to  the  goods  and  truths  of  faith  : hence  it  is,  when 
man  is  in  the  sensual  principle,  and  in  its  lumen,  he  is  in  thick 
darkness  as  to  those  things  which  are  of  the  spiritual  world, 
that  is,  as  to  those  things  which  are  in  the  light  from  the  Divine 
Being  or  Principle ; and  the  sensual  lumen  is  turned  into  mere 
thick  darkness  when  the  light  from  heaven  falls  into  it ; the 
reason  is,  because  the  truths  which  are  of  the  divine  light  can- 
not be  together  with  fallacies  and  the  falses  thence  derived,  but 
extinguish  them,  and  thereby  induce  thick  darkness. 

6949.  “ And  it  became  a serpent.” — That  hereby  is  signified 
the  sensual  and  corporeal  man  separate  from  the  internal,  ap- 
pears from  the  signification  of  a serpent,  as  denoting  a man  who 
reasons  from  sensual  things,  see  n.  195,  196,  197,  6398,  6399, 
thus  denoting  the  sensual  principle  of  man  ; and  whereas  by 
serpent  is  signified  the  sensual  principle,  it  signifies  also  the 
corporeal  principle,  for  the  sensual  principle  has  what  it  has 
from  the  senses  of  the  body  : and  inasmuch  as  the  sensual  prin- 
ciple viewed  in  itself  is  of  such  a quality  as  was  described  just 


6949 — 6952.] 


EXODUS. 


201 


above,  n.  6948,  the  serpent  also,  which  denotes  the  sensual 
principle,  signifies  all  evil  in  general,  see  n.  251,  254,  257. 
That  in  this  passage  by  serpent  is  meant  the  sensual  and  cor- 
poreal man  separate  from  the  internal  or  rational,  is  evident 
from  this  consideration,  that  Moses  fled  from  before  it,  where- 
by is  signified  horror  at  it ; and  also  from  this  consideration, 
that  by  this  sign  is  described  the  state  of  those  who  are  of  the 
spiritual  church,  if  they  had  not  faith,  for  in  such  case  their  in- 
ternal principle  would  be  closed,  nor  would  more  of  the  light 
of  heaven  flow-in,  than  to  enable  them  to  think,  and  thereby 
to  speak,  from  the  sensual  principle  separated.  All  those  think 
from  the  sensual  principle  separate,  who  defend  falses  against 
truths,  and  evils  against  goods ; in  a word,  all  who  are  in  evil 
of  life,  and  thence  in  no  faith,  for  he  who  lives  in  evil,  believes 
nothing ; persons  of  this  description  excel  others  in  the  art  of 
reasoning,  and  also  of  persuading,  especially  the  simple,  inas- 
much as  they  speak  from  the  fallacies  of  the  senses,  and  from 
appearances  in  the  world  ; they  have  the  skill  also  to  extin- 
guish or  cover  truths  by  fallacies,  whence  also  by  serpents  is 
signified  cunning  and  craftiness  ; but  when  the  sensual  prin- 
ciple is  conjoined  with  the  internal,  or  rightly  subordinate  to 
the  rational  principle,  in  this  case  by  a serpent  is  signified 
prudence  and  circumspection,  see  n.  197,  4211,  6398. 

6950.  “ And  Moses  fled  from  before  it.” — That  hereby  is 
signified  horror  at  the  sensual  principle  separated,  appears 
from  the  signification  of  flying,  as  denoting  horror,  for  he  who 
feels  horror  at  any  thing,  flies  from  it;  and  from  the  significa- 
tion of  serpent,  which  is  what  he  fled  from,  as  denoting  the 
sensual  principle  separated,  see  just  above,  n.  6949. 

6951.  “And  Jehovah  said  to  Moses.” — That  hereby  is  sig- 
nified providence  from  the  Divine  Being  or  Principle,  appears 
from  the  signification  of  saying,  when  it  is  predicated  of  Jeho- 
vah or  the  Lord,  as  denoting  foresight,  see  above,  n.  6946  ; and 
because  it  denotes  foresight,  it  denotes  also  providence,  for  they 
are  joined  together,  inasmuch  as  the  Lord  provides  what  he 
foresees : he  foresees  evil  and  provides  good  ; in  this  passage 
therefore,  by  Jehovah  said,  is  signified  providence,  because  the 
serpent  now  is  turned  into  a staff,  that  is,  evil  into  good  ; and 
from  the  representation  of  Moses,  as  denoting  the  Lord  as  to 
truth  divine  ; thus  providence  from  the  Divine  Being  or  Prin- 
ciple is  predicated  of  the  Lord  as  to  the  human  principle  when 
he  was  in  the  world. 

6952.  “ Put  forth  thine  hand,  and  lay  hold  of  its  tail.” — 
That  hereby  is  signified  the  power  of  elevating  from  the  ulti- 
mate of  the  sensual  principle,  appears  from  the  signification 
of  hand,  as  denoting  power,  see  above,  n.  6947  ; and  from  the 
signification  of  a tail  of  a serpent,  as  denoting  the  ultimate  of 
the  sensual  principle ; that  a serpent  is  the  sensual  principle, 


202 


EXODUS. 


[Chap.  iv. 


see  above,  n.  6949,  thus  its  tail  is  the  last  or  lowest  of  that 
principle  ; elevation  is  signified  by  putting  forth  and  laying 
hold  of,  for  lie  who  puts  forth  the  hand  and  lays  hold  of  any 
creeping  thing  of  the  earth,  elevates  it.  Inasmuch  as  by  the 
serpent  is  signified  the  sensual  principle  separated,  and  hence 
reasoning  from  the  fallacies  of  the  senses  concerning  the  truths 
of  faith  ; by  the  tail  of  the  serpent  is  signified  the  false  prin- 
ciple itself,  for  this  is  the  last  or  lowest,  and  he  who  is  in  the 
false  principle,  thus  in  the  last  and  lowest,  looks  altogether 
downwards,  or  outwards,  that  is,  into  the  world  and  to  the  earth, 
but  not  upwards  or  inwards,  that  is,  into  heaven  and  to  the 
Lord.  That  such  things  are  signified  by  the  tail  of  the  serpent, 
is  manifest  from  the  Revelation,  “ The  locusts  had  tails  like 
scorpions,  and  stings  were  in  their  tails , and  they  had  power  to 
hurt  men,”  ix.  10;  where  tails  like  scorpions,  and  stings  in  the 
tails,  denote  cunning  reasonings  from  falses,  by  which  they  per- 
suade, and  thereby  hurt,  wherefore  it  is  said  that  they  have 
power  to  hurt  men.  Again,  “ The  tails  of  the  horses  were  like 
to  serpents , having  heads , and  by  them  they  hurt,”  Rev.  ix.  19  ; 
where  in  like  manner  tails  like  to  serpents  denote  reasonings 
from  falses,  by  which  hurt  is  occasioned;  and  especially  be- 
cause it  is  said  that  such  were  the  tails  of  the  horses,  and  that 
they  had  heads,  for  by  horses  is  signified  the  intellectual  prin- 
ciple, and  also  by  head,  hence  by  tails  in  this  passage  are  sig- 
nified more  cunning  reasonings  from  fallacies  and  the  falses 
thence  derived  against  truths,  which  reasonings  are  the  lowest, 
for  the  more  cunning  any  reasonings  are  against  truths,  so  much 
the  lower  they  are.  Again,  “ The  tail  of  the  dragon  drew  a 
third  part  of  the  stars  of  heaven , and  cast  to  the  earth,”  Rev. 
xii.  4 ; where  the  tail  of  the  dragon  in  like  manner  denotes 
reasonings  from  falses  ; the  stars  of  heaven  denote  the  know- 
ledges of  good  and  truth  ; to  cast  them  to  the  earth  denotes  to 
destroy  ; that  the  dragon  is  a serpent,  which  seduces  by  rea- 
sonings from  falses,  and  which  seduced  the  mother  of  the  liv- 
ing, or  Eve,  in  paradise,  by  the  tree  of  science,  that  is,  by  scien- 
tifics  which  are  from  the  sensual  principle,  thus  from  fallacies, 
is  clear  also  in  the  Revelation,  where  it  is  said,  “ The  great 
dragon  was  cast  down,  the  ancient  serpent , which  is  called  the 
Devil  and  Satan,  which  seduces  the  whole  orb  of  earth,”  xii.  9. 
That  tail  in  general  denotes  the  sensual  principle  separated, 
which  doth  not  look  upward  but  downward,  thus  not  to  heaven 
but  to  earth,  consequently  that  it  denotes  the  false  principle,  is 
manifest  from  Isaiah,  “ Jehovah  will  cut  off  from  Israel  the 
head  and  the  tail , the  branch  and  the  bulrush  ; the  old  man 
and  the  honourable  is  the  head , but  the  prophet , the  teacher  of 
alie , is  the  tailf  ix.  14,  15  ; where  the  tail  manifestly  denotes 
the  false  principle,  which  in  the  Word  is  called  a lie.  Again, 
“There  shall  not  be  work  for  Egypt,  which  may  make  the  head 


3953.] 


EXODUS. 


203 


and  the  tail , the  branch  and  the  bulrush,”  xix.  15  ; where  bul- 
rush denotes  the  lowest  principle.  And  in  Moses,  “Thus  Jeho- 
vah shall  give  thee  for  the  head , and  not  for  the  tail , that  thou 
mayest  be  only  upwards,  but  may  not  be  downwards,  when 
thou  shalt  obey  the  commandments  of  thy  God,”  Deut  xxviii. 
13  ; where  tail  denotes  the  lowest  principle,  which  looks  down- 
ward or  outward,  that  is,  into  the  world  and  to  the  earth,  but 
not  to  heaven  and  the  Lord  ; for  the  interiors  of  man  with  the 
things  of  sense  are  elevated  upwards  by  the  Lord,  when  man 
is  in  the  good  of  faith  and  charity  ; but  if  he  be  in  evil  and  the 
false,  then  his  interiors  with  the  things  of  sense  look  down- 
ward, thus  only  to  those  things  which  are  in  the  world,  in  con- 
sequence whereof  he  puts  off  the  human  nature,  and  puts  on 
the  bestial,  for  wild  beasts  look  downward,  or  only  to  those 
things  which  are  on  the  earth  : he  who  looks  downward,  wills 
what  is  evil,  and  thinks  what  is  false,  but  he  who  is  elevated 
upward  by  the  Lord,  wills  what  is  good  and  thinks  what  is 
true  ; elevation  is  actually  effected  by  the  Lord,  and  hence  is 
effected  a removal  from  evil  and  falses,  which  the  angels  per- 
ceive even  by  the  senses  ; it  is  as  a tendency  to  the  centre  of 
gravity : the  centre  is  where  the  Lord  is  in  his  sun,  hither  the 
heads  of  the  angels  are  elevated,  but  thither  the  feet  of  the 
internals,  thus  the  former  look  upward  and  the  latter  down- 
ward, see  n.  3641,  3643.  Again,  “The  sojourner,  who  is  in 
the  midst  of  thee,  shall  ascend  above  thee  upward  more  and 
more,  but  thou  shalt  descend  downward  more  and  more  ; he 
shall  be  for  the  head , but  thou  shalt  be  for  the  tailf  Deut. 
xxviii.  43,  44;  where  the  sense  is  the  same.  And  in  Isaiah, 
“ Say  to  him,  Take  heed  to  thyself,  and  be  quiet,  fear  not,  and 
let  not  thy  heart  be  soft  by  reason  of  the  two  tails  of  those  smok- 
ing firebrands,  by  reason  of  the  wrath  of  Rezin  and  of  Syria, 
and  of  the  son  of  Remaliah,”  vii.  4 ; where  Rezin  king  of 
Syria  denotes  the  knowledges  of  evil  ; that  Syria  denotes  the 
knowledges  of  good,  see  n.  1232,  1234,  3680,  thus,  in  the  oppo- 
site sense,  the  knowledges  of  evil ; the  son  of  Remaliah  the 
king  of  Samaria  denotes  the  knowledges  of  the  false ; the 
latter  and  the  former  are  tails,  because  lowest  principles  ; smok- 
ing firebrands  denote  wrath. 

6953.  “ And  he  put  forth  his  hand  and  laid  hold  of  it.” — 
That  hereby  is  signified  elevation  towards  the  interiors,  appears 
from  the  signification  of  putting  forth  the  hand  and  laying  hold 
of,  when  it  is  said  of  those  things  which  lie  beneath,  as  denoting 
to  be  elevated  towards  higher  things,  or,  what  is  the  same, 
towards  interior  things,  as  above,  n.  6952  ; and  from  the  signifi- 
cation of  hand,  as  denoting  interior  power,  see  also  n.  6952; 
and  from  the  signification  of  a serpent,  which  is  what  he  laid 
hold  of,  as  denoting  the  sensual  principle  and  the  reasoning 
thence  derived,  see  above,  n.  6949 ; that  when  the  sensual 


EXODUS. 


2i  4 


[Chap.  iv\ 


principle  is  elevated  towards  interior  things,  power  is  commu- 
nicated from  the  Divine  Being  or  Principle,  will  be  seen  in 
what  now  follows. 

6954.  “ And  it  became  a staff  in  the  palm  of  his  hand.” — 
That  hereby  is  signified  that  in  this  case  was  communicated 
power  from  the  Divine  Being  or  Principle,  appears  from  the 
signification  of  the  serpent  which  became  a staff,  as  denoting 
the  sensual  principle,  see  above,  n.  6949 ; and  from  the  signifi- 
cation of  a staff,  as  denoting  power  in  the  natural  principle ; 
and  from  the  signification  of  the  palm  of  the  hand,  as  denoting 
interior  power ; each  has  power  from  the  Divine  Being  or  Prin- 
ciple, see  n.  6952.  The  case  herein  is  this : man  of  himself 
looks  only  downward,  that  is,  into  the  world  and  to  the  earth, 
because  of  himself  he  is  in  the  evil  and  the  false;  and  when  he 
looks  thither,  then  the  sensual  principle  prevails,  and  interior 
things  do  not  at  all  counteract,  because  they  follow  the  force 
of  the  stream,  and  yield  to  it:  nevertheless  man  not  of  himself 
but  from  the  Lord  looks  upward,  that  is,  to  heaven  and  to  the 
Lord,  which  is  effected  by  elevation  ; and  on  this  occasion, 
when  the  interiors  are  elevated,  the  sensual  principle  is  also 
elevated,  but  the  lumen  of  this  latter  is  in  this  case  obscured, 
inasmuch  as  the  light  of  heaven  prevails  ; when  this  is  the  case, 
good  and  truth  from  the  Lord  flow-in,  and  are  also  received; 
this  is  meant  by  power  communicated  from  the  Divine  Being 
or  Principle ; howbeit  none  can  be  so  elevated  but  they  who 
have  lived  in  the  good  of  faith  and  charity.  That  elevations 
are  towards  interior  things,  it  has  been  given  to  know  from 
living  experience,  for  they  have  been  apperceived  a thousand 
times. 

6955.  Verses  5,  6,  7.  To  the  intent  that  they  may  believe 
that  Jehovah , the  God  of  their  fathers , the  God  of  Abraham , 
the  God  of  Isaac,  and  the  God  of  Jacob,  hath  appeared  to  thee. 
And  Jehovah  said  yet  to  him,  Put  now  thine  hand  into  thy 
bosom , • and  he  put  his  hand  into  his  bosom , and  brought  it 
forth,  and  behold  his  hand  was  leprous  as  snow.  And  He  said, 
Put  back  thine  hand  to  thy  bosom  / and  he  put  back  his  hand 
to  his  bosom, , and  brought  it  forth  out  of  his  bosom,  and  lo,  it 
returned  as  his  flesh.  To  the  intent  that  they  may  believe  that 
Jehovah,  signifies  that  they  may  have  faith  concerning  the 
Lord’s  divine  human  principle.  The  God  of  their  fathers,  sig- 
nifies that  that  was  the  divine  principle  of  the  ancient  church. 
The  God  of  Abraham,  the  God  of  Isaac,  and  the  God  of  Jacob, 
hath  appeared  to  thee,  signifies  the  Lord  as  to  the  divine  prin- 
ciple itself  and  the  divine  human.  And  Jehovah  said  yet  to 
him,  signifies  foresight  what  would  be  the  quality  of  those  who 
are  of  the  spiritual  church  if  they  had  not  faith.  Put  thine 
hand  into  thy  bosom,  signifies  the  appropriation  of  truth.  And 
he  put  his  hand  into  his  bosom,  signifies  that  it  was  actually 


6954— 6959.] 


EXODUS. 


205 


so  done.  And  he  brought  it  forth,  signifies  that  it  was  thence 
derived.  And  behold  his  hand  was  leprous  as  snow,  signifies 
the  profanation  of  truth.  And  He  said,  signifies  providence 
what  would  be  the  quality  of  those  who  are  of  the  spiritual 
church  if  they  had  faith.  Put  back  thine  hand  to  thy  bosom, 
signifies  the  appropriation  of  truth.  And  he  put  back  his 
hand  into  his  bosom,  signifies  that  it  was  actually  so  done. 
And  he  brought  it  forth  out  of  his  bosom,  signifies  that  it  was 
thence  derived.  And  lo,  it  returned  as  his  flesh,  signifies  that 
in  this  case  there  was  good. 

6956.  “To  the  intent  that  they  may  believe  that  Jehovah.” 
— That  hereby  is  signified  that  they  may  have  faith  respecting 
the  Lord’s  divine  human  principle,  appears  from  the  significa- 
tion of  believing,  as  denoting  to  have  faith,  not  a faith  that  Je- 
hovah or  the  Lord  was  seen  by  the  eyes,  but  faith,  in  the  spir- 
itual sense,  in  the  Lord  ; and  from  the  signification  of  Jehovah 
appeared,  as  denoting  the  appearing  of  the  Lord  in  his  divine 
human  principle,  see  n.  6945;  thus  by  believing  that  Jehovah 
appeared  to  thee,  is  signified  that  they  may  have  faith  respect- 
ing the  Lord’s  divine  human  principle. 

6957.  “The  God  of  their  fathers.” — That  hereby  is  signified 
that  that  was  the  divine  principle  of  the  ancient  church,  ap- 
pears from  the  signification  of  the  God  of  fathers,  as  denoting 
the  divine  principle  of  the  ancient  church,  see  n.  6876,  6884: 
that  this  was  the  Lord  as  to  the  divine  human  principle,  see 
also  in  the  same  numbers. 

6958.  “The  God  of  Abraham,  the  God  of  Isaac,  and  the 
God  of  Jacob  hath  appeared  to  thee.” — That  hereby  is  signi- 
fied the  Lord  as  to  the  divine  principle  itself  and  the  divine 
human,  appears  from  what  was  shown  above,  n.  6847,  where 
like  words  occur. 

6959.  “ And  Jehovah  said  yet  to  him.” — That  hereby  is  sig- 
nified foresight  what  would  be  the  quality  of  those  who  are  of 
the  spiritual  church  if  they  had  not  faith,  appears  from  the  sig- 
nification of  Jehovah  said,  as  denoting  foresight,  as  above,  n. 
6946 ; the  reason  why  it  denotes  what  would  be  the  quality  of 
those  who  are  of  the  spiritual  church  if  they  had  not  faith,  is, 
because  the  subject  treated  of  in  what  now  follows  is  concern- 
ing those  who  are  of  the  spiritual  church,  who  are  represented 
by  the  sons  of  Israel,  what  would  be  their  further  qualit}'  if 
they  had  not  faith,  viz.,  that  they  would  be  profaners  of  truth ; 
for  the  first  miracle  of  the  staff  becoming  a serpent,  signifies 
their  state,  that  they  would  become  altogether  sensual  and  cor- 
poreal; this  miracle  of  the  hand  becoming  leprous,  signifies 
profanation,  for  profanation  succeeds,  if  that  church  persists  in 
unbelief.  They  who  are  of  the  spiritual  church,  inasmuch  as 
in  their  childhood,  and  afterwards  in  youth,  they  have  faith  in 
the  doctrinals  of  their  church,  may  be  said  indeed  to  have  faith, 


200 


EXODUS. 


[Chap.  iv. 

but  in  tliis  case  it  is  a faith  derived  from  parents  and  masters, 
and  not  from  themselves,  wherefore  if  they  afterwards  recede 
from  the  faith,  they  do  not  profane  the  truth  except  slightly, 
which  profanation  may  be  removed  by  divine  means,  and  thus 
the  man  be  delivered  from  the  guilt  thence  derived ; but  if  a 
man  has  faith  in  the  doctrine  of  the  church  and  in  the  Word 
from  himself,  that  is,  by  confirmations  in  himself,  in  this  case, 
if  he  afterwards  recedes  and  denies  in  himself  what  he  had  be- 
fore believed,  especially  if  he  lives  contrary  to  the  truth  which 
he  had  confirmed  in  himself,  and  either  explains  it  in  his  own 
favour,  or  altogether  rejects  it,  he  profanes  the  truth,  by  reason 
that  lie  inwardly  in  himself  commixes  and  conjoins  the  true 
and  the  false : persons  of  this  description,  inasmuch  as  they 
have  scarce  any  remains  of  truth  and  good,  become  at  length 
in  the  other  life  like  skeletons,  and  have  as  little  life  remaining 
as  the  bones  have  in  respect  to  the  organical  life  of  the  flesh  ; 
nevertheless  a severer  lot  awaits  those  who  profane  good  than 
those  who  profane  truth  ; they  who  are  of  the  Lord’s  spiritual 
church  can  profane  the  truth,  hut  not  so  the  good.  Inasmuch 
as  the  leprosy  signifies  the  profanation  of  truth,  and  the  subject 
treated  of  in  what  now  follows  is  concerning  it,  see  first  what 
has  been  before  said  and  shown  concerning  profanation,  viz., 
that  they  who  are  within  the  church  can  profane  holy  things, 
but  not  they  who  are  without,  n.  2051,  3399.  That  holy  things 
cannot  be  profaned  except  by  those  who  have  before  acknow- 
ledged them,  n.  1008,  1010,  1059,  1898,  3398,  4289.  That  it  is 
profanation  also  to  acknowledge  and  believe  truths  and  goods, 
and  yet  live  contrary  to  them,  n.  4601.  That  man  is  kept  from 
profanation  as  much  as  possible,  n.  301,  302,  303,  1327,  1328, 
3398,  3402.  That  the  lot  of  profaners  is  the  worst  of  all  in  the 
other  life,  n.  6348. 

6960.  “ Put  now  thine  hand  into  thy  bosom.” — That  hereby 
is  signified  the  appropriation  of  truth,  appears  from  the  signifi- 
cation of  hand,  as  denoting  power,  see  above,  n.  6947 ; and 
from  the  signification  of  bosom,  as  denoting  love,  for  the  things 
of  the  breast  correspond  to  love,  inasmuch  as  therein  is  the 
heart,  which  corresponds  to  celestial  love,  and  the  lungs  which 
correspond  to  spiritual  love,  see  n.  3635,  3883  to  3896,  4112, 
4113,  4133;  and  whereas  the  bosom  hence  corresponds  to  love, 
by  it  also  is  signified  propriety  (proprium),  for  that  is  man’s 
propriety  which  is  of  his  love  ; therefore  here  by  putting  the 
hand  into  the  bosom  is  signified  appropriation;  that  it  is  the 
appropriation  of  truth  is  evident  from  what  follows,  and  also 
from  this  consideration,  that  spiritual  power  consists  in  truth, 
see  n.  6948.  That  the  bosom  denotes  that  very  self  which  is  of 
man,  thus  propriety,  and  hence  appropriation  and  conjunction 
by  love,  is  manifest  from  the  following  passages  : “ Trust  not  to 
a companion,  put  not  confidence  in  a leader,  from  her  that 


6960 — 6962.] 


EXODUS. 


207 


lieth  in  the  bosom  guard  the  doors  of  thy  mouth,”  Micah  vii. 

5 ; where  she  that  lieth  in  the  bosom  denotes  one  who  is  con- 
joined to  another  by  love  : hence  also  a wife  is  called  the  wife 
of  the  bosom  of  the  husband , Dent,  xxviii.  54  ; 2 Sam.  xii.  8 * 
and  a husband  is  called  the  husband  of  the  bosom  of  the  wife , 
Dent,  xxviii.  56  ; and  this  because  the  one  is  of  the  other.  And 
in  D avid,  “My  prayer  shall  return  upon  mine  own  bosom f 
Psalm  xxxv.  13,  denoting  that  it  would  return  to  himself. 
Again,  “ Remember,  Lord,  the  reproach  of  thy  servants,  that  1 
carry  in  my  bosom  all  the  great  people,”  Psalm  Ixxxix.  50,  de- 
noting appertaining  to  himself,  as  propriety.  And  in  Isaiah, 
“As  a shepherd  feeds  his  flock,  gathers  the  lambs  into  his  arm, 
and  carries  in  his  bosom,”  xl.  11  ; where  the  sense  is  the  same. 
And  in  Luke,  “ Give,  and  it  shall  be  given  unto  you,  good 
measure,  pressed,  shaken,  and  overflowing,  shall  be  given  into 
your  bosom,”  vi.  38  ; where  to  be  given  into  the  bosom  denotes 
to  themselves  as  propriety.  Again,  in  the  same  evangelist, 

“ It  came  to  pass  afterwards  that  Lazarus  died,  and  was  carried 
by  the  angels  into  Abraham  s bosom,”  xvi.  22  ; where  to  be  . 
carried  into  Abraham’s  bosom  denotes  to  the  Lord  (who  is 
meant  by  Abraham),  by  virtue  of  conjunction  by  love.  And  in 
John,  “ There  was  lying  in  the  bosom  of  Jesus  one  of  the  dis- 
ciples whom  Jesus  loved / he  leaning  at  Jesus’s  breast , saith  to 
him,  Lord,  who  is  it?”  xiii.  23,  25;  where  to  lie  in  the  bosom 
manifestly  denotes  to  be  loved,  and  to  be  conjoined  by  love. 
Again,  in  the  same  evangelist,  “No  one  hath  seen  God  at  any 
time ; the  only-begotten  Son,  who  is  in  the  bosom  of  the  Father, 
he  has  brought  him  forth  to  view,”  i.  18  ; in  the  bosom  of  the 
Father  denotes  to  be  one.  Bosom  denotes  that  very  self  which 
is  of  man,  and  appropriation  not  by  love,  in  the  following  pas- 
sages : “I  will  recompense,  I will  recompense  upon  their  bosom 
your  iniquities,  and  the  iniquities  of  your  fathers  together;  I 
will  measure  the  price  of  their  labour  upon  their  bosom,”  Isa. 
lxv.  6,  7.  And  in  Jeremiah,  “ Jehovah  that  doeth  mercy  to 
thousands,  and  recompensing  the  iniquity  of  the  fathers  into 
the  bosom  of  their  sons  after  them,”  xxxii.  18.  And  in  David, 

“ Recompense  to  them  that  are  near  us  seven-fold  into  their 
bosom  their  reproach  with  which  they  have  affected  thee,  O 
Lord,”  Psalm  lxxix.  12  ; to  recompense  into  the  bosom  denotes 
into  themselves. 

6961.  “ And  he  put  his  hand  into  his  bosom.” — That  hereby 
is  signified  the  actual  deed,  viz.,  of  the  appropriation  of  truth, 
appears  from  what  has  been  already  said  above. 

6962.  “ And  brbught  it  forth.” — That  hereby  is  signified 
that  it  was  thence  derived,  appears  from  the  signification  of 
bringing  forth  the  hand  out  of  the  bosom  and  seeing,  as  de- 
noting to  observe  what  is  its  quality,  thus  that  it  was  thence 
derived. 


208 


EXODUS. 


[Chap.  iv. 

6963.  “ And  behold  his  hand  was  leprous  as  snow.” — That 
hereby  is  signified  the  profanation  of  truth,  appears  from  the 
signification  of  hand,  as  denoting  power,  as  above,  n.  6947,  and 
as  denoting  truth,  because  spiritual  power  consists  in  truth,  see 
n.  6948,  6960 ; and  from  the  signification  of  leprosy,  as  denoting 
profanation,  specifically  the  profanation  of  truth,  of  which  we 
come  to  speak.  In  the  historical  Word  the  leprosy  is  much 
treated  of,  together  with  its  various  appearances  in  the  skin, 
and  the  judgment  thence  to  be  formed  of  its  quality ; the  leper 
also  is  much  treated  of,  in  that  he  was  either  "to  be  shut  in,  or  was 
to  depart  from  the  communion,  or  to  be  set  at  liberty  ; the  his- 
torical-Word  further  treats  of  the  leprosy  in  garments,  in  ves- 
sels, and  in  the  houses  themselves:  the  reason  why  the  leprosy 
is  so  much  treated  of,  is  not  on  account  of  the  leprosy  as  a dis- 
temper, bat  because  it  signified  the  profanation  of  truth,  thus 
on  account  of  the  spiritual  sense;  and  because  the  Jews  and 
Israelites  were  capable  of  profaning  truth  more  than  other 
people;  for  if  they  had  known  the  internal  things  of  the  Word, 
, and  the  truths  themselves  which  were  represented  by  the  rituals 
of  the  church  established  amongst  them,  and  had  had  faith  in 
them,  and  yet  had  lived  according  to  their  natural  temper,  viz., 
in  self-love  and  the  love  of  the  world,  in  hatred  and  revenge 
among  themselves,  and  in  cruelty  towards  the  Gentiles,  they 
must  needs  have  profaned  the  truths  in  which  they  once  had 
faith ; for  to  believe  truths,  and  to  live  contrary  to  them,  is  to 
profane  them ; wherefore  also  they  were  withheld  as  far  as  was 
possible  from  the  knowledges  of  internal  truth,  see  n.  3398, 
3489,  insomuch  that  they  did  not  even  know  that  they  were  to 
live  after  death,  neither  did  they  believe  that  the  Messiah  was 
to  come  to  save  souls  to  eternity,  but  to  exalt  that  nation  above 
all  others  in  the  universe;  and  whereas  that  nation  was  of  such 
a character,  and  also  is  of  such  a character  at  this  day,  there- 
fore they  are  still  withheld  from  faith,  although  they  live  in 
the  midst  of  Christendom  : hence  now  it  is,  that  the  leprosy  was 
so  particularly  described  as  tb  its  quality.  That  the  leprosy 
signifies  profanation  of  truth,  is  evident  from  the  statutes  con- 
cerning the  leprosy,  as  recorded  in  Lev.  xiii.  1,  to  the  end ; in 
the  description  there  given  is  contained,  in  the  internal  sense, 
every  quality  of  the  profanation  of  truth,  as  what  the  quality  of 
that  profanation  is  if  it  be  fresh,  what  if  it  be  old,  what  if  it  be 
inwardly  in  man,  what  if  it  be  also  outwardly,  what  if  it  is 
capable  of  being  cured,  what  if  it  is  incapable  of  being  cured, 
what  are  the  means  of  cure,  and  several  other  particulars,  which 
cannot  be  at  all  known  to  any  one,  except  by  the  internal  sense 
of  the  Word;  but  whereas  they  are  things  profane  which  are 
described  by  the  leprosy,  it  is  not  allowed  to  explain  particu- 
larly the  things  contained  in  the  description  of  it ; heaven  also 
is  in  horror  at  the  bare  mention  of  what  is  profane ; it  is  only 


EXODUS. 


6963— 6968.] 


209 


allowed  to  adduce  thence  what  follows,  viz.,  “ If  the  leprosy 
flourishing  flourishes  on  the  skin,  and  the  leprosy  shall  cover 
the  whole  skin  of  him  that  hath  the  plague  from  his  head  even 
to  his  heel,  under  every  view  of  the  eyes  of  the  priest;  and  the 
priest  shall  see,  that  lo!  the  leprosy  hath  covered  his  whole 
skin,  then  he  shall  pronounce  the  plague  clean  ; it  is  wholly 
turned  into  white,  he  is  clean.  But  on  the  day  that  there  ap- 
peareth  in  him  living  flesh,  he  shall  be  unclean,”  Levit.  xiii. 
12,  13, 14 ; unless  it  be  known  from  the  internal  sense  how  this 
case  is,  viz.,  that  he  is  clean  who  is  wholly  leprous  from  the 
head  to  the  heel,  it  must  appear  as  a paradox;  but  by  one  that 
is  leprous  from  the  head  to  the  heel,  is  meant  one  who  is  ac- 
quainted with  internal  truths,  but  does  not  acknowledge  them 
or  believe  them  ; such  a one  is  not  inwardly  in  profanation,  but 
outwardly,  which  profanation  is  removable,  and  on  this  account 
he  is  clean  ; but  if  he  is  acquainted  with  the  truths  of  faith,  and 
believes  them,  and  yet  lives  contrary  to  them,  he  is  in  profana- 
tion inwardly,  and  this  is  the  case  also  with  him  who  had  once 
believed,  and  afterwards  denies ; wherefore  it  is  said,  on  the 
day  that  living  flesh  appears  on  him  he  shall  be  unclean  ; by 
living  flesh  is  meant  acknowledgment  and  faith : see  what  was 
adduced  above. 

6964.  “ And  He  said.” — That  hereby  is  signified  providence, 
what  would  be  the  quality  of  those  who  are  of  the  spiritual 
church  if  they  had  faith,  appears  from  the  signification  of  Jeho- 
vah saying,  as  denoting  providence,  as  above,  n.  6951 ; that  it 
denotes  what  their  quality  would  be  if  they  had  faith,  is  evident 
from  what  follows,  for  by  the  hand  returning  as  his  flesh,  is 
signified  that  in  such  case  they  have  spiritual  good  ; to  which 
the  opposite  is,  that  the  hand  by  being  put  into  the  bosom  be- 
came leprous,  which  signified,  that  they  who  are  of  the  spiritual 
church  would  be  in  the  profanation  of  truth,  if  they  had  not 
faith,  see  above,  n.  6959,  6963. 

6965.  “ Put  back  thine  hand  to  thy  bosom.” — That  hereby 
is  signified  the  appropriation  of  truth,  appears  fram  the  sig- 
nification of  putting  the  hand  into  the  bosom,  as  denoting  the 
appropriation  of  truth,  see  n.  6960. 

6966.  “ And  he  put  back  his  hand  to  his  bosom.” — That 
hereby  is  signified  the  actual  deed,  see  above,  n.  6961. 

6967.  u And  brought  it  forth  out  of  his  bosom.” — That 
hereby  is  signified  that  it  was  thence  derived,  see  also  above, 
n.  6962. 

6968.  “ Ar)d  lo,  it  returned  as  his  flesh.” — That  hereby  is 
signified  that  in  this  case  there  was  the  good  of  truth,  appears 
from  the  signification  of  flesh,  as  denoting  the  will-proprium 
of . man  vivified  by  the  proprium  of  the  Lord’s  divine  human 
principle,  or  denoting  the  celestial  proprium,  see  n.  3813  ; and 
because  this  is  signified  by  flesh,  it  is  the  good  of  love  to  the 

VOL.  VII.  14 


210 


EXODUS. 


[Chap.  iv. 

Lord  and  towards  the  neighbour  which  is  signified  ; but  with 
those  who  are  of  the  spiritual  church,  it  denotes  the  good  of 
truth,  for  the  good  appertaining  to  them  is  derived  from  the 
truth,  and  is  according  to  the  truth  of  the  doctrine  of  their 
church  ; this  truth,  when  it  becomes  of  the  life,  is  called  good. 

6969.  Yerses  8,  9.  And  it  shall  come  to  pass,  if  they  do  not 
believe  thee , and  do  not  hear  the  voice  of  the  former  sign , they 
will  believe  the  voice  of  the  latter  sign.  And  it  shall  come  to 
pass , if  they  do  not  believe  also  these  two  signs , and  do  not  hear 
tliy  voice , thou  shalt  take  of  the  waters  of  the  river , and  shalt 
pour  into  the  dry  ground , and  the  waters  which  thou  hast  taken 
out  of  the  river  shall  be  blood  in  the  dry  ground.  And  it  shall 
come  to  pass,  if  they  do  not  believe  thee,  signifies  if  they  have 
not  faith.  And  do  not  hear  the  voice  of  the  former  sign,  signi- 
fies if  they  do  not  obey  what  is  announced  from  the  Word,  that 
instead  of  a spiritual  and  rational  man  they  would  become  non- 
spiritual and  non-rational.  They  will  believe  the  voice  of  the 
latter  sign,  signifies  that  they  should  have  faith  in  what  was 
pre-announced  from  the  Word,  that  they  would  become  pro- 
faners  of  truth.  And  it  shall  come  to  pass,  if  they  do  not  be- 
lieve also  these  two  signs,  signifies  if  they  altogether  had  no 
faith  that  such  things  would  come  to  pass.  And  do  not  heal- 
thy voice,  signifies  if  they  neither  perform  any  thing  of  obe- 
dience. Thou  shalt  take  of  the  waters  of  the  river,  signifies 
false  scientifics.  And  shalt  pour  into  the  dry  ground,  signifies 
a letting-in  into  the  natural  principle.  And  the  waters  which 
thou  hast  taken  out  of  the  river,  signifies  inversion  of  the  state. 
Shall  be  blood  in  the  dry  ground,  signifies  the  falsification  of 
all  truth,  and  hence  its  privation  in  the  natural  principle. 

6970.  “And  it  shall  come  to  pass,  if  they  do  not  believe  thee.” 
— Th at  hereby  is  signified  if  they  have  not  faith,  appears  from 
the  signification  of  believing,  as  denoting  to  have  faith,  as  above, 
n.  6956  ; in  the  present  case  to  have  faith  does  not  signify  faith 
grounded  in  the  signs  that  they  were  to  be  delivered  out  of 
Egypt,  for  this  faith  relates  to  worldly  things,  but  it  signifies  faith 
that  if  they  do  not  continue  in  truths,  they  would  become 
merely  sensual  and  corporeal,  and  at  length  profaners  of  truth  ; 
for  these  are  the  things  which  the  two  signs  signify : the  inter- 
nal sense  does  not  treat  of  worldly  things,  as  the  external  his- 
torical sense,  but  of  spiritual  things;  faith  in  worldly  things 
differs  altogether  from  faith  in  spiritual  things ; as  for  example, 
to  believe  that  men  will  do  as  they  speak  ; that  a man  is  true  or 
not  true  ; that  to  insure  success,  a man  should  adopt  such  a rule 
of  conduct  and  no  other;  that  what  is  said  or  written  is  deserv- 
ing of  credit  or  not  so;  besides  numberless  similar  cases  ; such 
things  have  relation  to  faith  in  worldly  things,  as  also  in  this 
case,  that  the  sons  of  Israel  were  to  be  delivered  from  bond- 
age in  Egypt.  But  to  believe  that  there  is  a heaven  and  a 


6969— 6971.] 


EXODUS. 


211 


hell ; that  there  is  a life  after  death,  when  the  good  live  in  hap- 
piness for  ever,  the  evil  in  unhappiness  ; that  the  particular  life, 
which  each  individual  has  formed  to  himself,  remains  with  him  ; 
that  faith  and  charity  constitute  spiritual  life,  and  that  this  is 
the  life  which  the  angels  have  in  heaven  ; that  the  Lord  has  all 
power  in  the  heavens  and  in  the  earths,  as  himself  says,  Matt, 
xxviii.  18;  that  from  him  we  live;  that  the  Word  is  the  doc- 
trine of  heavenly  and  divine  truths,  and  the  like ; such  are  the 
objects  of  faith  in  spiritual  things,  and  are  here  signified  by 
believing. 

6971.  “And  do  not  hear  the  voice  of  the  former  sign.”— 
That  hereby  is  signified  if  they  do  not  obey  what  is  announced 
from  the  Word,  that  instead  of  a spiritual  and  rational  man 
they  would  become  non-spiritual  and  non-rational,  appears  from 
the  signification  of  hearing,  as  denoting  to  obey,  see  n.  2542, 
3869,  5017 ; and  from  the  signification  of  a voice,  as  denoting 
what  is  announced  from  the  Word,  of  which  we  shall  speak  pres- 
ently ; and  from  the  signification  of  the  former  sign,  as  denot- 
ing that  instead  of  a spiritual  and  rational  man  they  woultl 
become  non-spiritual  and  non-rational  : that  this  is  the  case,  is 
evident  from  the  signification  of  the  serpent  which  was  made 
from  the  staff  of  Moses  cast  to  the  earth,  which  is  here  the 
former  sign,  as  denoting  the  sensual  and  corporeal  man,  n.  6949, 
thus  the  non-spiritual  and  non-rational  man  ; for  man,  who  is 
sensual  and  corporeal,  is  not  rational,  thus  neither  is  he  spirit- 
ual, for  he  thinks  falses,  and  wills  evils;  he  who  does  this  is  not 
rational,  still  less  is  lie  spiritual,  for  the  acknowledgment  and 
faith  of  truth,  and  the  life  of  good,  is  the  very  essential  spiritual 
principle  in  the  rational,  inasmuch  as  those  things  are  from  the 
Divine  Being  or  Principle;  but  the  acknowledgment  and  faith 
of  what  is  false,  and  the  life  of  what  is  evil,  is  the  direct  con- 
trary : that  merely  sensual  and  corporeal  men  are  of  this  char- 
acter, see  n.  6844,  6845,  6948,  6949.  They  become  merely 
sensual  and  corporeal  men,  who  have,  first  known  those  things 
which  are  of  the  spiritual  world,  and  have  afterwards  rejected 
them,  and  imbibed  principles  of  the  false  contrary  to  truths, 
and  as  to  life  have  looked  only  to  worldly,  corporeal,  and 
terrestrial  things,  and  have  hence  believed  that  life  ought  to  be 
made  delightful  by  every  pleasure,  urging,  What  lias  man  more 
whilst  he  lives?  when  we  die  we  die,  and  who  has  ever  come 
from  another  life  to  tell  us  that  there  is  another  life?  we  know 
not  what  life  we  are  to  lead  when  we  quit  the  present  life.  If 
any  one  by  rational  arguments  puts  people  of  this  description 
upon  thinking  at  all  concerning  eternal  life,  they  conceive  that 
they  shall  not  fare  worse  than  others,  and  immediately  relapse 
to  the  state  of  their  former  life:  with  such  there  is  a closing  of 
the  passage  for  the  light  of  heaven  and  its  influx,  and  the  light 
of  heaven  in  their  natural  principle  becomes  as  thick  darkness, 


212 


EXODUS. 


[Chap.  iv. 

but  the  light  of  the  world  in  that  principle  becomes  bright* 
ness,  n.  6907,  and  the  brightness  is  so  much  the  more  brilliant, 
as  the  light  of  heaven  is  more  darkened ; hence  it  is  that  such 
see  no  other  than  that  the  evils  of  their  lives  are  goods,  and 
hence  that  falses  are  truths ; it  is  from  this  ground  now  that 
man  becomes  sensual  and  corporeal : in  a word,  when  a pas- 
sage for  the  influx  of  the  light  of  heaven  has  been  once  opened, 
and  is  afterwards  closed,  a man  in  this  case  is  driven  to  look 
downwards,  but  not  upwards;  and  this  from  the  divine  order, 
lest  the  truths  which  he  has  once  acknowledged,  and  which 
remain  in  his  interior  man,  should  be  contaminated  with  falses, 
and  thereby  profaned.  The  case  is  the  same  with  respect  to 
the  Gentiles,  who  recede  from  their  religious  principle ; but 
the  lot  of  these  latter  is  more  favourable  than  the  lot  of  those 
who  are  within  the  church,  inasmuch  as  they  are  not  in  possession 
of  truths  from  the  Word,  consequently  they  have  not  genuine 
truths,  but  truths  conjoined  with  many  fallacies,  which  cannot 
be  so  profaned.  As  to  what  concerns  the  signification  of  a 
voice,  as  denoting  what  is  announced  from  the  Word,  it  is  to 
be  noted,  that  voice  is  often  predicated  of,  and  also  adjoined 
to  such  things  as  have  no  relation  to  a voice,  as  in  the  present 
case  it  is  adjoined  to  a sign,  “ If  they  hear  not  the  voice  of  the 
former  sign , they  will  believe  the  voice  of  the  latter  sign  /”  and 
also  in  other  passages,  as  in  Nahum,  “ The  voice  of  a whip , and 
the  voice  of  the  sound  of  a wheel ,”  iii.  2;  and  in  David,  “The 
rivers  have  lifted  up  their  voice , above  the  voices  of  many  mag- 
nificent water  sf  Psalm  xciii.  3,  4.  That  voice  signifies  annun- 
ciation, and,  in  a good  sense,  annunciation  from  the  Word,  which 
voice  is  called  the  voice  of  Jehovah,  is  manifest  from  David, 
u The  voice  of  Jehovah  is  in  power;  the  voice  of  Jehovah  is  in 
glory ; the  voice  of  Jehovah  breaketh  the  cedars  ; the  voice  of 
Jehovah  cutteth  down  the  flames  of  fire ; the  voice  of  Jehovah 
causeth  the  wilderness  to  tremble ; the  voice  of  Jehovah  causeth 
the  hinds  to  break  forth,,  and  maketh  bare  the  forests,”  Psalm 
xxix.  3,  4,  5,  7,  8,  9 ; and  again,  “ To  him  that  rideth  upon  the 
heaven  of  heavens  of  old,  lo , he  will  give  in  his  voice  a voice 
of  strength ,”  Psalm  lxviii.  34  ; in  which  passages  voice  denotes 
divine  truth,  thus  the  Word,  and  annunciation  from  it:  what 
voice  further  signifies,  see  n.  2199,  and  that  voice  is  predicated 
of  truth,  n.  3563. 

6972.  “ They  will  believe  the  voice  of  the  latter  sign.” — That 
hereby  is  signified  that  they  would  have  faith  in  what  was  pre- 
announced  from  the  Word,  that  they  would  become  profaners 
of  truth,  appears  from  the  signification  of  believing,  as  denoting 
to  Ijiave  faith,  see  just  above,  n.  6970  ; and  from  the  signification 
of  voice,  as  denoting  what  is  announced,  see  n.  6971,  thus  also 
what  is  pre-announced  ; and  from  the  signification  of  leprosy, 
which  is  here  the  latter  sign,  as  denoting  the  profanation  of 


6972— 6976.] 


EXODUS. 


213 


truth,  see  above,  n.  6963 : what  profanation  is,  see  n.  6960,  and 
in  the  passages  there  cited. 

6973.  “ And  it  shall  come  to  pass,  if  they  do  not  believe  also 
these  two  signs.” — That  hereby  is  signified  if  they  had  no  faith 
at  all  that  such  things  would  happen,  appears  from  the  signifi- 
cation of  believing,  as  denoting  to  have  faith,  viz.,  in  the  spirit- 
ual sense,  see  above,  n.  6970;  and  from  the  signification  of  the 
two  signs,  as  denoting  that  they  would  become  sensual  and  cor- 
poreal, and  afterwards  profaners  of  truth,  which  things  are  sig- 
nified by  the  serpent  that  was  made  by  the  casting  of  the  staff  of 
Moses  upon  the  earth,  n.  6971 ; and  by  the  hand,  which  being  put 
into  the  bosom  became  leprous,  n.  6963 ; thus  by  not  believing 
those  two  signs,  is  signified  to  have  no  faith  at  all  that  such 
things  would  come  to  pass. 

6974.  “And  do  not  hear  thy  voice.” — That  hereby  is  signi- 
fied if  they  neither  perform  any  thing  of  obedience,  appears 
from  the  signification  of  hearing,  as  denoting  obedience,  see  n. 
2542,  3869,  5017 ; and  from  the  signification  of  voice,  as  denot- 
ing what  is  announced  and  pre-annouuced,  see  n.  6971,  6972  ; 
and  from  the  representation  of  Moses,  whose  voice  they  were 
to  hear,  as  denoting  the  Lord  as  to  the  divine  law,  that  is,  as  to 
the  divine  truth,  thus  as  to  the  Word,  for  in  the  Word  is  divine 
truth  ; hence  it  is  evident,  that  by  the  expression,  “ if  they  do 
not  hear  thy  voice,”  is  signified  if  they  neither  perform  any 
thing  of  obedience.  In  this  passage,  and  before,  in  verses  1 and 
8,  it  is  said,  if  they  do  not  believe,  and  if  they  do  not  hear,  and 
yet  both  appear  alike,  for  he  who  does  not  believe,  neither  does 
he  hear;  nevertheless  they  are  distinct ; for  to  believe,  by  which 
is  signified  faith,  is  spoken  of  the  truth  which  is  of  faith,  and 
thus  has  reference  to  the  intellectual  principle ; but  to  hear,  by 
which  is  signified  to  obey,  is  spoken  of  the  good  which  is  of 
charity,  and  thus  has  relation  to  the  will-principle ; for  in  the 
Word,  especially  the  prophetical,  where  truth  is  expressed  by 
its  proper  expressions,  good  also  is  expressed  by  its  expressions, 
on  account  of  the  heavenly  marriage  in  singular  the  things  of 
the  Word,  which  is  the  marriage  of  good  and  of  truth,  see  n. 
683,  793,  801,  2173,  2516,  2712,  4138,  6343. 

6975.  “Thou  shalt  take  of  the  waters  of  the  river.” — That 
hereby  are  signified  false  scientifics,  appears  from  the  signifi- 
cation of  the  waters  of  the  river,  viz.,  of  Egypt  or  the  Nile,  as 
denoting  false  scientics ; that  waters  are  truths,  see  n.  2702,  3424, 
4976;  and,  in  the  opposite  sense,  falses,  n.  790;  and  that  the 
river  of  Egypt  denotes  the  false  scientific  principle,  n.  6693. 

6976.  “ And  shalt  pour  into  the  dry  ground.” — That  hereby 
is  signified  a letting-in  into  the  natural  principle,  appears  from 
the  signification  of  pouring  out,  as  denoting  to  let-in  ; and  from 
the  signification  of  dry  ground,  as  denoting  the  natural  princi- 
ple ; dry  is  used  to  express  a dry  place  and  also  earth,  and  by 


214 


EXODUS. 


[Chap.  iv. 

the  earth,  or  land  of  Egypt,  is  signified  the  natural  mind  which 
is  principled  in  what  is  false,  thus  the  natural  principle,  see  n 
5276,  5278,  5280,  5288,  5301 ; and  this  is  still  more  signified 
by  dry  earth  or  land. 

6977.  “ And  the  waters  which  thou  hast  taken  out  of  the 
river.” — That  hereby  is  signified  inversion  of  state,  appears 
from  what  presently  follows,  for  it  is  said  that  they  shall  become 
blood  in  the  dry  earth  or  land,  whereby  is  signified  the  falsifi- 
cation of  all  truth,  and  the  privation  thereof  in  the  natural 
principle  ; when  this  is  the  case  the  state  is  altogether  inverted  ; 
hence  it  is  that  those  words,  inasmuch  as  they  involve,  are  also 
said  to  signify,  an  inversion  of  state.  There  is  also  a total  in- 
version of  state  in  the  natural  principle,  when  it  is  entirely  oc- 
cupied by  falses;  this  is  rarely  the  case  with  man  whilst  he  lives 
in  the  world,  but  in  the  other  life  it  is  the  case  with  all  who  are 
cast  into  hell : the  reason  why  it  is  rarely  the  case  with  man 
whilst  he  lives  in  the  world  is,  because  he  is  then  continually 
kept  in  a state  capable  of  being  reformed,  if  so  be  from  a free 
principle  he  desists  from  evils  ; but  after  death  his  life  follows 
him,  and  remains,  in  the  state  which  he  had  procured  to  himself 
by  the  whole  course  of  his  life  in  the  world  ; then  he  who  is  in 
evil,  is  no  longer  capable  of  being  reformed  ; and  lest  he  should 
have  communication  with  any  society  of  heaven,  all  truth  and 
good  is  taken  away  from  him,  in  consequence  whereof  he  re- 
mains in  evil  and  the  false,  which  principles  increase  according 
to  the  faculty  which  he  has  acquired  to  himself  in  the  world  of 
receiving  them,  nevertheless  it  is  not  allowed  him  to  pass  be- 
yond the  acquired  bounds ; this  inversion  of  the  state  is  what  is 
here  meant,  which  is  of  such  a nature,  that  it  cannot  any  longer 
be  amended  as  to  the  interiors,  but  only  as  to  the  exteriors,  viz., 
by  fear  of  punishments,  which  being  often  endured,  compel  the 
spirits  at  length  to  abstain  from  evil,  not  out  of  freedom,  but 
by  compulsion,  whilst  the  lust  of  doing  evil  still  remains  ; which 
lust  is  kept  in  check  by  fears,  as  was  said,  which  fears  are  the 
external  and  compulsive  means  of  amendment;  this  is  the  state 
of  the  evil  in  another  life. 

6978.  “ Shall  be  blood  in  the  dry  ground.” — That  hereby 
is  signified  the  falsification  of  all  truth,  and  hence  its  privation 
in  the  natural  principle,  appears  from  the  signification  of  blood, 
as  denoting  holy  truth  proceeding  from  the  Lord,  and,  in  the 
opposite  sense,  truth  falsified  and  profaned,  see  n.  4735  : how 
the  case  herein  is  was  said  in  what  immediately  precedes ; and 
from  the  signification  of  the  dry  land  or  earth,  as  denoting  the 
natural  principle,  see  just  above,  n.  6976.  That  blood  signifies 
.the  falsification  of  truth  and  its  profanation,  is  especially  mani- 
fest from  Nahum,  “Woe  to  the  city  of  bloods,  it  is  wholly  full 
of  a lie  and  rapine,  neither  shall  the  spoil  depart.  The  voice 
of  a whip,  and  the  voice  of  the  sound  of  a wheel,  and  a neigh- 


6977— 6979.] 


EXODUS. 


2113 


ing  horse,  and  a jumping  chariot : the  horseman  causing  to  as- 
cend, and  the  brightness  of  a sword,  and  the  glittering  of  a spear, 
and  the  multitude  of  the  slain,  and  a heap  of  carcasses,  neithei* 
is  there  an  end  of  body,  they  stumble  in  their  body.  Because 
of  the  multitude  of  whoredoms  of  the  well-favoured  harlot,  the 
mistress  of  enchantments,  selling  nations  by  her  whoredoms, 
and  families  by  her  enchantments,”  iii.  1,  2,  3,  4 : that  by  the 
city  of  bloods  is  signified  the  doctrine  of  what  is  false,  thus  by 
blood  falsified  and  profaned  truth,  is  evident  from  all  the  words 
of  its  description  in  the  internal  sense,  not  only  in  these 
verses  which  are  adduced,  but  also  in  what  follow,  for  its  de- 
scription is  continued  in  the  chapter  throughout ; for  the  city 
denotes  doctrine ; being  wholly  full  of  a lie  and  rapine,  denotes 
the  false,  and  evil  grounded  in  the  false ; the  voice  of  a whip 
and  the  voice  of  the  sound  of  a wheel,  denotes  the  defence  of 
the  false  from  fallacies;  a neighing  horse  and  a jumping 
chariot,  denotes  from  a perverted  intellectual  principle  and  a 
like  doctrinal  principle ; the  horseman  causing  to  ascend,  the 
brightness  of  a sword,  the  glittering  of  a spear,  denote  combat 
against  truth  ; the  multitude  of  slain  [thrust  through],  denotes 
that  hence  came  innumerable  falses  and  they  who  are  in  falses ; 
a heap  of  carcasses,  neither  is  there  an  end  of  body,  denotes  that 
hence  were  innumerable  evils,  and  they  who  are  in  evils;  the 
whoredoms  of  a harlot,  denote  the  falsifications  themselves,  in 
like  manner  the  enchantments. 

6979.  Verses  10,  11,  12.  And  Moses  said  to  Jehovah,  In 
me,  Lord , I am  not  a man  of  words,  even  from  yesterday,  even 
from  the  day  before  yesterday,  even  from,  now  that  thou  speak- 
est  to  thy  servant,  because  I am  heavy  in  mouth  and  heavy  in 
tongue.  And  Jehovah  said  to  him,  Who  hath  appointed  a 
mouth  to  m.an,  or  who  hath  appointed  the  dumb,  or  the  deaf, 
or  the  seeing,  or  the  blind?  have  not  I,  Jehovah  ? And  now  go, 
and  I will  be  with  thy  mouth,  and  will  teach  thee  what  thou 
shalt  speak.  And  Moses  said  to  Jehovah,  signifies  perception 
from  the  Divine  Being  or  Principle.  In  me,  Lord,  signifies 
what  is  certain.  I am  not  a man  of  words,  signifies  that  he  has 
not  speech.  Even  from  yesterday,  even  from  the  day  before 
yesterday,  signifies  not  from  eternity.  Even  from  now  that 
thou  speakest  to  thy  servant,  signifies  thus  neither  to  eternity 
the  divine  principle  flowing-in  into  the  human.  Because  I am 
heavy  in  mouth,  and  heavy  in  tongue,  signifies  that  the  voice 
or  speech  from  the  Divine  Being  or  Principle  is  not  heard  nor 
perceived.  And  Jehovah  said  to  him,  signifies  divine  influx. 
Who  hath  appointed  a mouth  to  man,  signifies  utterance.  Or 
who  hath  appointed  the  dumb,  signifies  non-utterance.  Or  the 
deaf,  signifies  non-perception,  and  non-obedience  in  consequence 
thereof.  Or  the  seeing,  or  the  blind  ? signifies  faith  by  know- 
ledges, and  non-faith  by  non-knowledges.  Have  not  I,  Jeho- 


216 


EXODUS. 


[Chap.  iv. 

vah  ? signifies  that  those  things  are  by  virtue  ol  an  influx  of 
life  from  the  Divine  Being  or  Principle.  And  now  go,  signi- 
fies life  from  the  Divine  Being  or  Principle.  And  I will  be  with 
thy  mouth,  and  will  teach  thee  what  thou  shalt  speak,  signifies 
the  Divine  Being  or  Principle  in  all  and  singular  things  which 
proceed  from  the  divine  human. 

6980.  “ And  Moses  said  to  Jehovah.” — That  hereby  is  sig- 
nified perception  from  the  Divine  Being  or  Principle,  appears 
from  the  signification  of  saying  in  the  historical  of  the  Word, 
as  denoting  to  perceive,  see  frequently  above ; and  from  the 
representation  of  Moses,  as  denoting  the  Lord  as  to  the  divine 
law  in  the  human  principle  when  he  was  in  the  world,  see  n. 
6723,  6752,  6771,  6827  ; the  Divine  Being  or  Principle  in  whom 
all  things  originate  ( divinum  a quo ) is  signified  by  Jehovah; 
hence  it  is  evident,  that  by  Moses  said  to  Jehovah,  is  signified 
that  the  Lord’s  human  principle  had  perception  from  his  divine. 

6981.  “In  me,  Lord.” — That  hereby  is  signified  what  is 
certain,  appears  from  this  consideration,  that  in  me  is  a form 
of  assertion  that  a thing  is  so,  consequently  that  it  is  certain. 

6982.  “ I am  not  a man  of  words.” — That  hereby  is  signi- 
fied that  he  has  not  speech,  appears  from  the  signification  of 
a man  of  words,  as  denoting  that  he  has  not  the  faculty  of 
speaking,  thus  that  he  has  not  speech.  How  this  case  is,  it 
may  be  expedient  to  say:  the  subject  here  treated  of,  in  the 
supreme  sense,  is  concerning  the  Lord,  for  Moses  represents  the 
Lord  as  to  the  law  divine,  thus  as  to  truth  divine ; the  truth 
which  immediately  proceeds  from  the  Divine  Being  or  Princi- 
ple, cannot  be  heard  by  any  one,  not  even  by  any  angel ; for 
the  Divine  Being  or  Principle,  in  order  to  be  heard,  must  first 
become  human,  and  it  becomes  human  when  it  passes  through 
the  heavens,  and  when  it  has  passed  through  the  heavens  it  is 
presented  in  a human  form,  and  becomes  speech,  which  speech 
is  uttered  by  spirits,  who,  when  they  are  in  that  state,  are  called 
the  holy  spirit,  and  that  holy  spirit  is  said  to  proceed  from  the 
Divine  Being  or  Principle,  because  the  holy  principle  of  the 
spirit,  or  the  holy  truth  which  that  spirit  then  speaks,  proceeds 
from  the  Lord:  from  these  considerations  it  may  be  manifest, 
that  the  truth  which  proceeds  immediately  from  the  Divine 
Being  or  Principle  cannot  be  presented  to  any  one  as  discourse 
or  speech,  unless  by  the  holy  spirit:  this  is  meant,  in  the  su- 
preme sense,  by  the  circumstance  of  Moses,  who  represents  the 
Lord  as  to  truth  divine,  saying  that  he  was  not  a man  of 
words,  and  by  this  circumstance,  that  Aaron  his  brother  was 
adjoined  to  him,  who  was  to  him  for  a mouth,  and  he  to  Aavon 
for  a God. 

6988.  “Even  from  yesterday,  even  from  the  day  before 
yesterday.” — That  hereby  is  signified  not  from  eternity,  viz., 
that  he  had  speech,  appears  from  the  signification  of  from  yes- 


6980 — 6984.] 


EXODUS 


217 


terday,  and  from  the  day  before  yesterday,  as  denoting  from 
eternity;  the  reason  why  from  yesterday  and  from  the  day 
before  yesterday  denotes  from  eternity,  is,  because  it  signifies 
time,  and  indeed  time  past,  and  time,  when  it  is  predicated  of 
the  Lord,  or  of  the  Divine  Being  or  Principle,  does  not  signify 
time,  but  eternity : there  are  two  things  which  are  proper  to 
nature  which  are  not  given  in  heaven,  still  less  in  the  Divine 
Being  or  Principle,  viz.,  space  and  time ; that  these  are  not 
given  in  heaven,  but  that  instead  of  them  there  are  states, 
space  denoting  state  as  to  esse,  and  time  state  as  to  existere, 
may  be  seen,  n.  2625,  3938  ; that  spaces  and  times  in  heaven 
are  states,  see  n.  1274,  1382,  2625,  2788,  2837,  3254,  3356, 
3387,  3404,  3827,  4321,  4814,  4882,  4901,  4916,  5606,  6110  ; 
but  in  the  divine  principle,  which  is  above  the  heavens,  still 
less  is  there  space  and  time,  and  not  even  state,  but  instead  of 
space  there  is  infinite,  and  instead  of  time  there  is  eternal ; these 
two  are  what  times  and  spaces  in  the  world  correspond  to  ; also 
states  as  to  esse  and  as  to  existere  in  the  heavens.  That  by 
yesterday,  and  the  day  before  yesterday,  in  the  Word,  are  not 
signified  yesterday  and  the  day  before  yesterday,  but  in  general 
the  time  past,  is  manifest  from  the  passages  where  they  are 
named,  as  in  Joshua,  “The  waters  of  Jordan  returned  into  their 
place,  and  went  as  yesterday  the  day  before  yesterday  upon  all 
their  banks,”  iv.  18.  And  in  the  first  book  of  Samuel,  “It 
came  to  pass,  every  one  who  had  known  Saul  from,  yesterday 
and  the  day  before  yesterday , when  they  saw,  that  lo,  he  pro- 
phesied with  the  prophets,”  x.  11.  And  in  the  second  book  of 
Samuel,  “The  tribes  of  Israel  said  to  David,  Both  yesterday  and 
the  day  before  yesterday , when  Saul  was  king  over  us,  thou 
wast  he  that  leddest  out  and  broughtest  back  Israel,”  v.  2;  in 
these  passages  and  elsewhere,  yesterday  and  the  day  before 
yesterday  denotes  formerly,  or  the  time  past.  Now  whereas 
by  yesterday  and  the  day  before  yesterday  is  signified  the  time 
past,  and  the  subject  treated  of,  in  the  supreme  sense,  is  con- 
cerning the  Lord,  who,  as  to  the  divine  law,  or  as  to  divine 
truth,  is  represented  by  Moses,  it  is  evident  that  by  from  yester- 
day and  from  the  day  before  yesterday  is  signified  from  eternity. 
The  eternity  which  is  signified  by  yesterday  is  thus  expressed 
in  David,  “ A thousand  years  in  thine  eyes  are  as  the  day  of 
yesterday  when  it  is  past,”  Psalm  xc.  4. 

6984.  “Even  from  now  that  thou  speakest  to  thy  servant.” 
— That  hereby  is  signified  thus  neither  to  eternity,  the  divine 
principle  flowing-in  into  the  human,  appears  from  the  signifi- 
cation of  from  now  or  from  to-day,  as  denoting  eternity,  see  n. 
2838,  3998,  4304,  6165,  thus  to  eternity,  because  it  involves  the 
time  future  ; and  from  the  signification  of  speaking,  as  denoting 
influx,  see  n.  2951,  5481,  5743,  5797  ; that  it  denotes  influx  from 
the  Divine  Being  or  Principle,  is  signified  by  thou  speakest, 


218 


EXODUS. 


[Chap,  iv 


that  is,  Jehovah  ; and  from  the  signification  of  servant,  as  de- 
noting the  Lord’s  human  principle,  when  as  yet  it  was  not  made 
divine,  see  n.  2159,  but  when  it  was  made  divine,  because  one 
with  Jehovah,  it  was  the  Lord. 

6985.  “ Because  I am  heavy  in  mouth  and  heavy  in  tongue.” 
— That  hereby  is  signified  that  voice  or  speech  from  the  Divine 
Being  or  Principle  is  not  heard  nor  perceived,  appears  from  the 
signification  of  mouth,  as  denoting  voice ; and  from  the  signifi- 
cation of  tongue,  as  denoting  speech ; by  mouth  is  signified 
voice,  because  it  is  the  organ  of  voice,  and  by  tongue  is  signi- 
fied speech,  because  it  is  the  organ  of  speech : what  the  differ- 
ence is  betwixt  voice  and  speech,  is  evident  to  every  one,  also 
that  to  be  heard  is  predicated  of  voice,  and  to  be  perceived  is 
predicated  of  speech.  This  cannot  otherwise  be  expressed  in 
the  historical  sense  of  the  letter,  where  Moses  is  treated  of,  who 
was  a man,  and  could  speak  but  with  difficulty,  than  by  being 
heavy  in  mouth  and  heavy  in  tongue;  which,  when  it  passes 
off  into  the  internal  sense,  is  perceived  by  the  angels  as  being 
predicated  in  respect  to  the  subject,  and  when  it  is  said  of  the 
Divine  Being  or  Principle,  it  is  perceived  that  the  voice  imme- 
diately proceeding  thence  cannot  be  heard,  nor  the  speech  be 
perceived,  but  mediately  by  spirits,  according  to  what  was  said 
above,  n.  6983. 

6986.  uAnd  Jehovah  said  to  him.” — That  hereby  is  signi- 
fied divine  influx,  appears  from  the  signification  of  saying,  as 
denoting  influx,  see  n.  5743,  5797,  6152,  6291;  the  reason 
why  it  is  from  the  Divine  Being  or  Principle,  is,  because  Jeho- 
vah said. 

6987.  “ Who  hath  appointed  a mouth  to  man.” — -That  here- 
by is  signified  utterance,  appears  from  the  signification  of 
mouth,  as  denoting  voice,  see  above,  n.  6985;  and  whereas  it 
denotes  voice,  it  denotes  utterance.  What  the  mouth  specifi- 
cally signifies,  cannot  appear  except  from  correspondence  ; the 
mouth  with  the  lips  corresponds  with  interior  speech,  which  is 
of  the  thought;  the  thought  of  man  is  active  and  passive:  the 
man  has  active  thought  when  he  speaks,  and  it  may  be  called 
speaking  thought;  but  the  thought  is  passive  which  man  has 
when  he  does  not  speak ; what  the  difference  is  between  them, 
may  be  manifest  to  him  who  reflects  ; by  the  mouth  of  man 
is  signified  active  or  speaking  thought,  thus  utterance.  As  to 
what  concerns  active  thought,  which  is  signified  by  the  mouth, 
it  is  to  be  noted,  that  that  thought  also  is  in  its  manner  speak- 
ing, and  that  by  the  activity  of  that  speech  it  excites  the  organs 
of  the  body  corresponding  thereto;  it  appears  as  if  the  expres- 
sions of  the  speech  were  in  the  thought,  but  it  is  a fallacy,  it 
is  only  the  sense  or  meaning  of  the  speech  which  is  there, 
and  what  the  quality  of  this  sense  or  meaning  is,  man  can 
scarce  know,  for  it  is  the  speech  of  his  spirit,  which  speech  is 


6985—6988.] 


EXODUS. 


219 

universal  speech,  such  as  is  the  speech  of  spirits  in  the  other 
life  ; this  speech,  when  it  flows-in  into  the  correspondent  or- 
gans of  the  body,  presents  the  speech  of  expressions,  which 
differs  exceedingly  from  the  thought  which  produces  it ; that 
it  differs  exceedingly,  is  very  evident  from  this  consideration, 
that  a man  can  think  in  one  minute  what  takes  him  a consid- 
erable time  to  speak  or  write  ; it  would  be  otherwise,  if  that 
thought  was  a thought  of  expression,  such  as  is  the  speech  of 
the  mouth  : it  is  in  consequence  of  the  correspondence  of  the 
speech  of  thought  and  the  speech  of  the  mouth,  that  man,  when 
he  comes  after  death  amongst  spirits,  knows  how  to  speak  in 
a universal  language,  thus  with  spirits,  whatsoever  had  been 
their  language  in  the  world,  also  that  in  this  case  he  scarce 
knows  any  other  than  that  he  speaks  there  as  in  the  world  ; 
when  nevertheless  the  expressions  of  their  speech  are  not  ex- 
pressions such  as  man  uses  in  the  body,  but  are  ideas,  which 
were  the  ideas  of  his  thought,  and  in  one  idea  is  a multiplicity 
of  things  ; wherefore  a spirit  can  utter  in  a moment  what  a man 
can  scarce  utter  in  half  an  hour,  and  still  there  are  several 
things,  which  are  in  the  same  idea,  which  cannot  at  all  be  ex- 
pressed by  bodily  speech.  Howbeit  the  angels  who  are  in 
heaven  speak,  yet  in  another  way  distinct  from  that  of  spirits ; 
for  the  angels  who  are  in  heaven  have  their  speech  from  intel- 
lectual ideas,  which  by  the  philosophers  are  called  immaterial 
ideas  : whereas  spirits  have  their  speech  from  ideas  of  the 
imagination,  which  are  called  material  ideas  ; hence  in  one 
idea  of  the  thought  of  angels  there  are  contained  many  more 
things  than  spirits  can  utter  by  several  serieses  of  their  ideas, 
besides  many  things  which  they  cannot  express  at  all : but 
when  a spirit  becomes  an  angel,  he  is  in  angelic  speech,  just  as 
a man,  when  after  death  he  becomes  a spirit,  is  in  the  speech 
of  spirits,  and  for  a like  reason.  From  these  considerations  it 
may  be  manifest  what  active  thought  is,  viz.,  that  it  is  the 
speech  of  a man’s  spirit. 

6988.  u Or  who  hath  appointed  the  dumb.” — That  hereby 
is  signified  non-utterance,  appears  from  the  signification  of 
the  dumb,  as  denoting  non-utterance,  for  it  is  opposed  to  the 
mouth,  by  which  is  signified  utterance,  see  just  above,  n.  698T. 
By  utterance  is  not  here  meant  the  utterance  of  the  voice  or 
speech,  for  this  utterance  is  natural,  but  by  utterance  is  meant 
confession  of  the  Lord,  and  the  preaching  of  faith  in  him,  for 
this  utterance  is  spiritual ; hence  it  is  evident  what  is  signified 
in  the  internal  sense  by  the  dumb,  viz.,  that  they  are  signified 
who  cannot  confess  the  Lord,  thus  neither  preach  faith  in  him, 
by  reason  of  ignorance,  in  which  state  are  the  nations  out  of 
the  church,  and  also  the  simple  within  the  church  ; that  such 
are  signified  by  the  dumb,  is  evident  from  Isaiah,  ‘‘Then  shall 
the  laifie  leap  as  a hart,  and  the  tongue  of  the  dumb  shall 


220 


EXODUS. 


[Chap.  iv. 


sing ; because  water  shall  break  out  in  the  wilderness,  and 
rivers  in  the  plain  of  the  wilderness,”  xxxv.  5,  6:  the  tongue 
of  the  dumb  shall  sing,  denotes  that  they  shall  confess  the  Lord 
and  the  things  which  relate  to  faith  in  him  ; waters  shall  break 
out  in  the  wilderness,  and  rivers  in  the  plain  of  the  wilderness, 
denotes  that  they  have  the  knowledges  of  truth  and  good ; the 
wilderness  denotes  a state  of  the  non-knowledges  of  faith 
grounded  in  ignorance:  by  the  dumb  whom  the  Lord  healed 
are  also  signified  the  nations,  which  by  his  coming  into  the 
world  were  delivered  from  falses  and  consequent  evils  ; as  by 
the  dumb  in  Matthew,  “ Lo,  they  brought  to  him  a man  that  was 
dumb , obsessed  by  a demon,  but  when  the  demon  was  cast  out 
the  dumb  spake”  ix.  32,  33;  and  again,  “There  was  brought 
to  Jesus  one  obsessed  by  a demon,  blind  and  dumb , and  he 
healed  him,  so  that  the  blind  and  dumb  both  spake  and  saw,” 
xii.  22  ; in  like  manner  by  the  dumb  also  obsessed  by  a demon, 
in  Mark  ix.  17  to  30.  It  is  to  be  noted,  that  the  miracles 
wrought  by  the  Lord  all  signify  the  state  of  the  church,  and  of 
the  human  race  saved  by  his  coming  into  the  world,  viz.,  that 
on  this  occasion  they  were  delivered  from  hell  who  received 
the  faith  of  charity ; these  things  are  involved  in  the  Lord’s 
miracles : in  general,  all  the  miracles  which  are  recorded  in  the 
Old  Testament  signify  the  state  of  the  Lord’s  church  and  king- 
dom ; in  this  divine  miracles  are  distinguished  from  diabolical 
or  magical  miracles,  howsoever  they  appear  alike  in  the  exter- 
nal form,  as  was  the  case  with  the  miracles  of  the  magicians  in 
Egypt. 

6989.  “ Or  the  deaf.” — That  hereby  is  signified  the  non-per- 
ception of  truth,  and  hence  non-obedience,  appears  from  the 
signification  of  the  deaf,  as  denoting  those  who  do  not  perceive 
what  truth  is,  and  hence  do  not  obey,  thus  abstractedly  denot- 
ing the  non-perception  of  truth,  and  hence  non-obedience ; the 
reason  why  the  deaf  has  this  signification  is,  because  hearing 
corresponds  both  to  perception  and  obedience : to  perception, 
because  the  things  which  are  heard  are  inwardly  perceived,  and 
to  obedience,  because  it  is  hence  known  what  ought  to  be 
done  ; that  this  is  the  correspondence  of  hearing,  and  also  of  the 
ear,  see  n.  3869,  4652  to  4660,  5017  ; hence  it  is  evident  what 
is  signified  by  the  deaf.  In  the  Word,  by  the  deaf  are  also  sig- 
nified the  nations  which  do  not  know  the  truth  of  faith,  be- 
cause they  have  not  the  Word,  and  therefore  they  cannot  live 
according  to  those  truths,  nevertheless  when  they  are  in- 
structed, they  receive  them,  and  live  according  to  them  ; these 
are  meant  in  Isaiah,  “ Then  shall  be  opened  the  eyes  of  the 
blind,  and  the  ears  of  the  deaf  shall  be  opened ,”  xxxv.  5.  Again, 
“ Hear , ye  deaf  ’ and  ye  blind  look  in  seeing,”  xlii.  18,  19,  20. 
Again,  “ In  that  day  the  deaf  shall  hear  the  words  of  the  book , 
and  out  of  thick  darkness,  and  out  of  darkness  shall  the  eyes 


6989 — 6991.] 


EXODUS. 


221 


of  the  blind  see,”  xxix.  18.  Again,  “ Bring  forth  the  blind  peo- 
ple who  have  eyes,  and  the  deaf  who  have  ears,”  xliii.  8,  9 : 
by  the  deaf  in  these  passages  are  meant  those  who  by  the  Lord’s 
coming  came  into  a state  of  receiving  the  truths  of  faith,  that 
is,  of  perceiving  them  and  obeying  them.  The  same  are  signi- 
fied by  the  deaf  whom  the  Lord  healed,  see  Mark  vii.  31 ; ix.  25. 
In  consequence  of  this  signification  of  the  deaf,  it  was  forbidden 
those,  amongst  whom  the  representative  church  was  instituted, 
to  curse  the  deaf,  and  put  a stumbling  block  before  the  blind, 
Levit.  xix.  14. 

6990.  “ Or  the  seeing,  or  the  blind.” — That  hereby  are  sig- 
nified faith  by  knowledges,  and  non-faith  by  non-knowledges, 
appears  from  the  signification  of  seeing,  as  denoting  to  under- 
stand and  to  have  faith,  see  n.  897.  2325,  2807,  3863,  3869, 
4403  to  4421,  thus  denoting  faith  grounded  in  knowledges ; 
for  in  the  original  tongue  it  is  an  expression  which  signifies  one 
that  is  open,  viz.,  as  to  his  eyes,  thus  one  that  sees  from  know- 
ledges, for  knowledges  open  ; and  from  the  signification  of  the 
blind,  as  denoting  non-faith  by  non-knowledges,  because  a blind 
person  is  one  who  does  not  see.  That  by  the  blind  in  the 
Word  are  also  signified  the  nations  which  live  in  ignorance  of 
the  truth  which  is  of  faith,  because  out  of  the  church,  but  who 
when  instructed  receive  faith,  see  n.  2383  ; the  same  are  also  sig- 
nified by  the  blind  whom  the  Lord  healed,  see  Matt.  ix.  27  to 
31;  xii.  22  ; xx.  29  to  the  end  ; xxi.  14  ; Mark  viii.  22  to  37  ; x. 
46  to  the  end ; Luke  xviii.  35  to  the  end ; John  ix.  1 to  the  end. 

6991.  “ Have  not  I,  Jehovah  ?” — That  hereby  is  signified  that 
those  things  are  by  virtue  of  an  influx  of  life  from  the  Divine 
Being  or  Principle,  may  appear  from  this  consideration,  that 
such  things  as  are  signified  by  the  dumb,  by  the  deaf,  and  by 
the  blind,  also  by  the  mouth  and  by  the  seeing,  exist  with  man 
by  virtue  of  an  influx  of  life  from  Jehovah  or  the  Lord  ; for 
hence  exist  both  evils  and  goods  with  every  one,  but  evils 
from  man  and  goods  from  the  Lord;  the  reason  why  evils  exist 
from  man,  is,  because  the  life  which  flows-in  from  the  Lord, 
that  is,  good  and  truth,  is  turned  by  man  into  evil  and  the  false, 
thus  into  what  is  contrary  to  life,  which  is  called  spiritual  death  ; 
the  case  herein  is  like  that  of  light  from  the  sun,  which  gives 
birth  to  colour  according  as  it  is  received  by  objects,  the  colour 
being  in  some  living  and  bright,  in  some  as  it  were  dead  and 
dusky.  But  whereas  it  appears  as  if  the  Lord  also  induces  evil, 
because  he  gives  life,  therefore  from  the  appearance  evil  is  at- 
tributed in  the  Word  to  Jehovah  or  the  Lord,  as  may  be  mani- 
fest from  several  passages ; so  also  in  this  passage,  it  is  said 
that  Jehovah  makes  the  dumb,  the  deaf,  and  the  blind,  because 
they  exist  by  virtue  of  an  influx  of  life  from  the  Divine  Being 
or  Principle;  but  the  internal  sense  expounds  and  teaches  the 
thing  such  as  it  is  in  itself,  not  as  it  appears. 


222 


EXODUS. 


[Chap.  iv. 

6992.  “ And  now  go.” — That  hereby  is  signified  life  from  the 
Divine  Being  or  Principle,  appears  from  the  signification  of 
going,  as  denoting  life,  see  n.  3335,  4882,  5493,  5606  ; the  reason 
why  it  is  from  the  Divine  Being  or  Principle,  is,  because  by 
Moses  is  represented  the  Lord. 

6993.  “And  I will  be  with  thy  mouth,  and  will  teach  thee 
what  thou  shalt  speak.” — That  hereby  is  signified  the  divine 
principle  in  all  and  singular  the  things  which  proceed  from 
the  divine  human,  appears  from  the  signification  of  being  with 
the  mouth,  when  it  is  said  by  Jehovah,  as  denoting  to  be  with 
those  things  which  it  utters  ; that  by  the  mouth  is  signified 
utterance,  see  above,  n.  6987,  6988  ; and  inasmuch  as  those 
things  are  said  to  Moses,  by  whom  is  represented  the  Lord  as 
to  the  law  divine  in  the  divine  human  principle,  therefore  by  I 
will  be  with  thy  mouth,  is  signified  the  divine  principle  in  those 
things  which  proceed  from  the  divine  human  ; and  from  the 
signification  of  teaching  thee  what  thou  shalt  speak,  as  denot- 
ing to  proceed,  for  by  teaching  and  by  speaking  is  signified  to 
flow-in,  and  when  it  is  predicated  of  the  divine  principle  of  the 
Lord,  it  denotes  to  proceed  ; for  from  the  Lord’s  divine  human 
principle  itself  proceeds  the  divine  truth,  which  is  called  the 
Holy  Spirit ; and  whereas  the  Lord,  when  he  was  in  the  'world, 
was  himself  the  divine  truth,  he  himself  taught  the  things 
which  were  of  love  and  faith,  and  at  that  time  not  by  the  Holy 
Spirit,  as  himself  teaches  in  John,  “ The  Holy  Spirit  was  not  yet, 
because  Jesus  was  not  yet  glorified,”  vii.  39  ; but  after  that  the 
Lord  even  as  to- the  human  principle  was  made  Jehovah,  that 
is,  divine  good,  which  was  after  the  resurrection,  then  he  was 
no  longer  divine  truth,  but  this  proceeded  from  his  divine  good  : 
that  the  Holy  Spirit  is  the  divine  truth  which  proceeds  from  the 
Lord’s  divine  human  principle,  and  not  any  spirit  or  any  spirits 
from  eternity,  is  very  manifest  from  the  Lord’s  words  in  the 
passage  above  cited,  viz.,  that  the  Holy  Spirit  was  not  yet ; also 
that  a spirit  himself  cannot  proceed,  but  the  holy  principle  of 
a spirit,  that  is,  the  holy  principle  which  proceeds  from  the  Lord, 
and  a spirit  utters  ; see  also  n.  6788.  From  these  considerations 
now  it  follows,  that  all  the  trinity,  viz.,  Father,  Son,  and  Holy 
Spirit,  is  perfect  in  the  Lord,  and  thus  that  there  is  one  God, 
but  not  three,  who  being  distinct  as  to  persons,  are  said  to  con- 
stitute one  Divine  Being  or  Principle.  The  reason  why  men- 
tion is  made  in  the  Word  of  Father,  Son,  and  Holy  Spirit,  was, 
that  men  might  acknowledge  the  Lord  and  also  the  Divine 
Being  or  Principle  in  him  ; for  man  was  in  such  thick  dark- 
ness, as  he  also  is  at  this  day,  that  otherwise  he  would  not 
have  acknowledged  any  divine  principle  in  the  Lord’s  human, 
for  this,  as  being  altogether  incomprehensible,  would  have  been 
to  him  above  all  faith ; and  moreover  it  is  a truth  that  there  is 
a trinity,  but  in  one,  viz.,  in  the  Lord;  and  also  in  Christian 


EXODUS. 


223 


6992— 6995.] 

churches  it  is  acknowledged,  that  the  trinity  dwells  perfectly 
in  him;  the  Lord  also  taught  openly  that  himself  was  one  with 
the  Father,  John  xiv.  9,  10, 11,  12  ; and  that  the  holy  principle, 
which  the  Holy  Spirit  speaks,  is  not  his,  but  the  Lord’s,  in  John, 
“ The  Paraclete,  the  spirit  of  truth,  shall  not  speak  from,  himself , 
hut  whatsoever  things  he  shall  hear,  he  shall  speak:  he  shall 
glorify  me,  because  he  shall  take  of  mine,  and  shall  announce 
1>  you,”  xvi.  13,  14  ; that  the  Paraclete  is  the  Holy  Spirit,  is  said, 
.John  xiv.  26. 

6994.  Verses  13,  14,  15,  16,  IT.  And  he  said , In  me,  Lord, 
send,  I pray,  send  by  the  hand.  And  the  anger  of  Jehovah  was 
kindled  against  Moses  y and  he  said,  Is  not  Aaron,  thy  brother, 
a Levite  f I know  that  speaking  he  will  speak,  and  also  behold 
he  cometh  forth  to  meet  thee , and  will  see  thee,  and  will  be  glad 
in  his  heart.  And  thou  shalt  spealti  to  him,  and  shalt  put 
words  in  his  mouth,  and  I will  be  with  thy  mouth , and  with 
his  mouth,  and  will  teach  you  what  ye  shall  do.  And  he  shall 
speak  for  thee  to  the  people,  and  it  shall  come  to  pass,  he  shall 
be  to  thee  for  a mouth,  and  thou  shalt  be  to  him  for  a God. 
And  thou  shalt  take  this  staff  in  thine  hand,  with  which  thou 
shalt  do  signs.  And  he  said,  In  me,  Lord,  signifies  assertion. 
Send,  I pray,  send  by  the  hand,  signifies  that  the  divine  truth 
proceeding  from  the  divine  human  principle  shall  be  medi- 
ately uttered.  And  the  anger  of  Jehovah  was  kindled  against 
Moses,  signifies  clemency.  And  he  said,  Is  not  Aaron,  thy 
brother,  a Levite?  signifies  the  doctrine  of  good  and  truth.  I 
know  that  speaking  he  will  speak,  signifies  preaching.  And 
also  behold  he  cometh  forth  to  meet  thee,  signifies  reception. 
And  will  see  thee,  signifies  perception.  And  will  be  glad  in 
his  heart,  signifies  the  affection  of  love.  And  thou  shalt  speak 
to  him,  signifies  influx.  And  shalt  put  words  in  his  mouth,  sig- 
nifies that  what  he  utters  shall  proceed  from  the  divine  human 
principle.  And  I will  be  with  thy  mouth,  signifies  that  the 
divine  truth  shall  proceed  by  or  through  the  divine  human 
principle  from  the  Divine  itself.  And  with  his  mouth,  signifies 
thus  wTith  the  things  thence  derived.  And  will  teach  you  what 
ye  shall  do,  signifies  thus  the  divine  principle  in  all  and  singu- 
lar the  things  which  shall  be  done.  And  he  shall  speak  for 
thee  to  the  people,  signifies  that  he  shall  be  doctrine  to  the 
spiritual  church.  And  it  shall  come  to  pass,  he  shall  be  to 
thee  for  a mouth,  signifies  truth  divine,  which  also  proceeds 
mediately  from  the  Lord.  And  thou  shalt  be  to  him  for  a 
God,  signifies  divine  truth  which  proceeds  immediately  from 
the  Lord.  And  thou  shalt  take' this  staff  in  thine  hand,  signi- 
fies divine  power  therein.  With  which  thou  shalt  do  signs,  sig- 
nifies hence  the  illustration  and  confirmation  of  truths. 

6995.  u And  he  said,  In  me,  Lord.” — That  hereby  is  signi- 


224 


EXODUS. 


[Chap.  iv. 


fled  assertion,  appears  from  this  consideration,  that  in  me  is  a 
form  of  assertion  that  so  it  is,  as  above,  n.  6981. 

6996.  “ Send,  I pray,  send  by  the  hand.” — That  hereby  is 
signified  that  the  divine  truth  proceeding  from  the  divine  nu- 
man  principle  shall  be  mediately  uttered,  appears  from  the  re- 
presentation of  Moses,  who  says  these  things,  as  denoting  the 
Lord  as  to  the  Word,  that  is,  as  to  divine  truth,  see  n.  6752  ; 
and  from  the  signification  of  sending,  when  it  is  said  of  the 
Lord,  as  denoting  to  proceed,  see  n.  2397,  4710;  and  from  the 
signification  of  sending  by  the  hand,  as  denoting  by  another  to 
whom  power  will  be  given,  viz.,  the  power  of  uttering  divine 
truth  proceeding  from  the  Lord’s  divine  human  principle,  and 
whereas  it  is  by  or  through  another  to  whom  power  is  given,  it 
denotes  mediately.  It  was  shown  above,  n,  6982,  6985,  that 
the  divine  truth  immediately  proceeding  from  the  Lord’s  divine 
human  principle  cannot  be  heard  and  perceived  by  any  man, 
nor  even  by  any  angel ; therefore,  to  the  intent  that  it  may  be 
heard  and  perceived,  there  must  be  mediation,  which  media- 
tion is  effected  by  or  through  heaven,  and  next  by  or  through 
the  angels  and  spirits  attendant  on  man  ; this  may  be  mani- 
festly known  from  this  consideration,  that  man  cannot  even 
hear  the  spirits  who  are  attendant  upon  him  speaking  with  each 
other,  and  if  he  heard  he  could  not  perceive,  by  reason  that  the 
speech  of  spirits  is  without  human  expressions,  and  is  the  uni- 
versal speech  of  all  tongues  ; and  moreover,  spirits  cannot  hear 
angels,  and  if  they  heard  they  could  not  perceive,  for  angelic 
speech  is  still  more  universal ; yea,  the  angels  of  the  inmost 
heaven  can  still  less  be  heard  and  perceived,  because  their 
speech  is  not  the  speech  of  ideas,  but  of  affections,  which  are 
of  celestial  love : and  since  these  speeches  are  at  such  a dis- 
tance from  man  that  they  cannot  at  all  be  heard  and  perceived 
by  him,  what  then  must  the  divine  speech  be  (to  use  the  ex- 
pression), which  is  infinitely  above  the  speeches  in  the  heav- 
ens ; it  is  called  divine  speech,  but  by  the  expression  is  meant 
the  divine  truth  proceeding  from  the  Lord’s  divine  human 
principle.  This  being  the  case,  it  may  be  manifest,  that  the 
divine  truth  proceeding  from  the  Lord,  to  be  heard  and  per- 
ceived, must  pass  to  man  by  mediations ; the  ultimate  media- 
tion is  by  the  spirit  who  is  attendant  on  man,  who  flows-in 
either  into  his  thought,  or  by  a living  voice.  That  the  divine 
truth  immediately  proceeding  from  the  Lord  cannot  be  heard 
nor  perceived,  is  also  evident  from  correspondences,  and  conse- 
quent representatives,  viz.,  that  what  man  speaks  is  presented 
altogether  otherwise  amongst  spirits,  and  what  spirits  speak  is 
presented  altogether  otherwise  amongst  angels,  as  may  be  man- 
ifest from  the  spiritual  sense  of  the  Word  and  its  literal  sense, 
in  that  the  literal  sense,  which  is  adequate  to  man,  is  significa- 
tive and  representative  of  the  things  which  are  in  the  spiritual 


6996,  6997.] 


EXODUS. 


225 


sense,  when  this  latter  sense  is  not  perceptible  to  man,  only  so 
far  as  it  can  be  presented  and  expounded  by  such  things  as  are 
of  the  world  and  of  nature,  and  still  less  the  angelic  sense  ; 
what  then  must  be  the  case  with  the  divine  truth  immediately 
proceeding  from  the  divine  of  the  Lord,  which  is  infinitely 
above  the  angelic  intellect,  neither  is  perceivable  in  heaven, 
only  so  far  as.it  passes  through  heaven,  and  thereby  puts  on  a 
form  adequate  and  suitable  to  the  perception  of  the  inhabitants, 
which  is  effected  by  a wonderful  influx,  not  at  all  comprehen- 
sible to  any  one.  These  observations  are  made,  to  the  intent 
it  may  be  known,  that  the  divine  truth  proceeding  from  the 
Lord  cannot  be  heard  nor  perceived  by  any  one,  except  by 
mediations. 

6997.  “ And  the  anger  of  Jehovah  was  kindled  against 
Moses.” — That  hereby  is  signified  clemency,  appears  from  the 
signification  of  the  anger  of  Jehovah,  as  not  denoting  anger, 
but  the  opposite  of  anger,  thus  mercy,  in  the  present  case  clem' 
ency  : that  Jehovah  has  not  any  anger,  is  evident  from  this  con- 
sideration, that  he  is  love  itself,  good  itself,  and  mercy  itself, 
and  anger  is  the  opposite,  and  also  is  an  infirm  principle,  which 
cannot  be  imputed  to  God  ; wherefore  when  anger  in  the  Word 
is  predicated  of  Jehovah  or  the  Lord,  the  angels  do  not  perceive 
anger,  but  either  mercy,  or  the  removal  of  the  evil  from  heaven ; 
in  the  present  case  clemency,  because  it  is  said  to  Moses,  by 
whom  is  represented  the  Lord  when  he  was  in  the  world  as  to 
divine  truth.  The  reason  why  anger  in  the  Word  is  attributed 
to  Jehovah  or  the  Lord,  is,  because  it  is  a most  general  truth, 
that  all  things  come  from  God,  thus  both  evils  and  goods,  but 
this  most  general  truth,  which  it  is  expedient  should  be  admitted 
by  infants,  by  young  people,  and  the  simple,  ought  afterwards 
to  be  illustrated,  viz.,  by  teaching  that  evils  are  from  man,  but 
that  they  appear  as  from  God,  and  that  it  is  so  said  to  the  intent 
they  may  learn  to  fear  God,  lest  they  should  perish  by  the  evils 
which  themselves  do,  and  afterwards  may  love  him,  for  fear 
must  precede  love,  that  in  love  there  may  be  holy  fear ; for  when 
fear  is  insinuated  into  love,  it  becomes  holy  from  the  holy  prin- 
ciple of  love,  and  in  this  case  it  is  not  fear  lest  the  Lord  should 
be  angry  and  punish,  but  lest  they  should  act  against  good 
itself,  because  this  will  torment  the  conscience.  Moreover  the 
Israelites  and  Jews  were  driven  to  observe  the  statutes  and  pre- 
cepts in  the  external  form  by  punishment,  and  hence  they  be- 
lieved that  Jehovah  was  angry  and  punished,  when  yet  it  was 
themselves  who  by  idolatries  brought  such  things  upon  them- 
selves, and  separated  themselves  from  heaven,  whence  came 
punishments,  as  is  also  said  in  Isaiah,  “ Your  iniquities  have 
divided  you  and  your  God / and  your  sins  hide  faves  f rom 
you”  lix.  2 ; and  whereas  the  Israelites  and  Jews  were  only  in 
externals  without  an  internal  principle,  therefore  they  were  held 
VOL.  VII.  15* 


226 


EXODUS. 


[Chap.  iv. 

in  the  opinion  that  Jehovah  was  angry  and  punished  ; for  they 
who  are  in  externals  without  an  internal  principle,  do  all  things 
from  fear,  and  nothing  from  love.  From  these  considerations 
it  may  now  be  manifest  what  is  meant  in  the  Word  by  the 
anger  and  wrath  of  Jehovah,  viz.,  that  punishments  are  meant ; 
as  in  Isaiah,  “ Behold,  the  name  of  Jehovah  cometh  from  far, 
his  anger  burning , and  the  weight  of  a burden,  his  lips  are 
full  of  indignation , and  his  tongue  as  burning  fire,”  xxx.  27 ; 
where  anger  denotes  reproof,  and  admonition  lest  they  should 
perish  by  evils.  Again,  “ In  the  overflowing  of  anger  I hid 
my  faces  for  a moment  from  thee,”  liv.  8 ; the  overflowing  of 
anger  denotes  temptation,  in  which  evils  torture  and  torment. 
And  in  Jeremiah,  “ I myself  will  fight  with  you,  by  a stretched- 
out  hand,  and  by  a strong  arm,  and  in  anger,  and  in  fury,  and 
in  great  indignation  : lest  my  fury  go  out  as  a fire,  and  bum 
that  none  extinguish  it,  by  reason  of  the  wickedness  of  your 
works,”  xxi.  5,  12.  Again,  “ To  fill  with  the  carcasses  of  men, 
whom  I have  smitten  in  mine  anger , and  in  my  wrath”  xxxiii. 
5.  And  in  Zephaniah,  “I  will  pour  out  upon  them  mbie  indig- 
nation, all  the  wrath  of  mine  anger , because  in  the  fire  of  my 
zeal  the  whole  earth  shall  be  devoured,”  iii.  8.  And  in  David, 
“ He  sent  into  them  the  wrath  of  his  anger , indignation , and 
fury , and  straitness,  and  the  letting-in  of  evil  angels ,”  Psalm 
lxxviii.  49 ; besides  in  many  other  passages,  in  which,  as  in  the 
above,  by  anger,  wrath,  fury,  fire,  are  meant  punishments  and 
damnations,  into  which  man  casts  himself,  when  into  evils,  for 
it  is  of  divine  order  that  goods  have  with  them  recompenses, 
and  hence  it  is  that  evils  have  with  them  punishments,  inso- 
much that  they  are  conjoined  : punishment  and  damnation  are 
also  meant  by  the  day  of  the  anger  of  Jehovah , Isaiah  xiii.  9, 
13  ; Lam.  ii.  1 ; Zeph.  ii.  3 ; Rev.  vi.  16  ; xi.  18  ; also  by  the  wine 
of  the  anger  of  God , and  by  the  cup  of  the  anger  of  God , J er.  xxv. 
15,  28;  Rev.  xiv.  10  ; xvi.  19  ; and  likewise  by  the  wine-press 
of  the  anger  and  fury  of  God,  Rev.  xiv.  19;  xix.  15.  That 
punishment  and  damnation  are  signified  by  anger  is  also  evident 
in  Matthew,  “ O generation  of  vipers,  who  hath  warned  you  to 
flee  from  the  anger  to  come  ?”  iii.  7.  And  in  John,  “ He  that 
believeth  not  the  Son,  shall  not  see  life,  but  the  anger  of  God 
abideth  on  him,”  iii.  36.  And  in  Luke,  “ In  the  last  time  there 
shall  be  great  straitness  upon  the  earth,  and  anger  in  this 
people xxi.  23.  From  these  passages  it  is  evident,  that  by  the 
anger  of  Jehovah  are  signified  punishments  and  damnations  : 
the  reason  why  by  anger  is  meant  clemency  and  mercy,  is,  be- 
cause all  the  punishments  of  the  evil  exist  from  the  Lord’s 
mercy  towards  the  good,  lest  these  latter  should  be  hurt  by  the 
evil ; but  the  Lord  does  not  inflict  punishments  upon  them,  but 
they  upon  themselves,  for  evils  and  punishments  in  the  other 
life  are  conjoined  : the  evil  inflict  punishments  on  themselves 


6998—7000.] 


EXODUS. 


227 


principally,  when  the  Lord  does  mercy  to  the  good,  for  in  such 
case  their  evils  increase,  and  hence  punishments  ; it  is  from  this 
ground  that  instead  of  the  anger  of  Jehovah,  by  which  are  sig- 
nified the  punishments  of  the  evil,  mercy  is  understood  by  the 
angels.  From  these  considerations  it  maybe  manifest  what  the 
quality  of  the  Word  is  in  the  sense  of  the  letter,  also  what  the 
quality  of  truth  divine  is  in  its  most  general  sense  or  meaning, 
viz.,  that  it  is  according  to  appearances,  by  reason  that  man  is 
of  such  a quality,  that  what  he  sees  and  apprehends  from  his 
sensual  principle,  he  believes,  and  what  he  does  not  see,  neither 
apprehend  from  his  sensual  principle,  he  does  not  believe,  thus 
does  not  receive  : hence  it  is,  that  the  Word  in  the  sense  of  the 
letter  is  according  to  those  things  which  appear,  nevertheless  in 
its  interior  bosom  it  contains  a store  of  genuine  truths,  and  in 
its  inmost  bosom  truth  divine  itself,  which  proceeds  immedi 
ately  from  the  Lord,  thus  also  divine  good,  that  is,  the  Lord 
himself. 

6998.  “And  he  said,  Is  not  Aaron  thy  brother  a Levite?” — 
That  hereby  is  signified  the  doctrine  of  good  and  truth,  appears 
from  the  representation  of  Aaron,  as  denoting  the  Lord  as  to 
divine  good  or  the  priesthood,  but  here,  before  he  was  initiated 
into  the  priesthood,  denoting  the  doctrine  of  good  and  truth  ; 
wherefore  also  it  is  said,  that  he  shall  be  to  Moses  for  a mouth, 
and  Moses  to  him  for  a God,  for  by  Moses  is  represented  the 
Lord  as  to  the  divine  truth  which  proceeds  immediately  from 
the  Lord,  hence  by  Aaron  the  divine  truth  which  proceeds 
mediately  from  the  Lord,  which  truth  is  the  doctrine  of  good 
and  truth  ; that  truth  which  Moses  here  represents,  is  the  truth 
which  cannot  be  heard  by  man  nor  perceived,  n.  6982;  but  the 
truth  which  Aaron  represents,  is  the  truth  which  can  be  both 
heard  and  perceived  by  man,  hence  Aaron  is  called  the  month 
and  Moses  his  God  ; and  hence  Aaron  is  called  Levite,  for  by  a 
Levite  is  signified  the  doctrine  of  good  and  truth  of  the  church, 
which  ministers  and  is  serviceable  to  the  priesthood. 

6999.  “ I know  that  speaking  he  will  speak.” — That  hereby 
is  signified  preaching,  appears  from  the  signification  of  speak- 
ing, when  it  is  said  of  doctrine,  which  is  represented  by  Aaron, 
as  denoting  preaching,  for  this  is  of  doctrine,  that  is,  of  him  who 
represents  doctrine,  and  who  is  called  the  mouth,  which  is 
utterance,  see  n.  6987. 

7000.  “And  also  behold  he  cometh  forth  to  meet  thee.W- 
That  hereby  is  signified  reception,  appears  from  the  significa- 
tion  of  coming  forth  to  meet,  as  denoting  to  be  set  ready  for 
receiving,  viz.,  the  divine  truth,  which  is  represented  by  Moses, 
thus  denoting  its  reception  : angels  and  spirits  who  receive  the 
divine  truth  proceeding  from  the  Lord,  and  further  promote  it, 
are  said  to  go  forth  to  meet,  when  they  are  set  ready  by  the 
Lord  to  receive. 


228 


EXODUS. 


[ChAP.Tv. 


7001.  “ And  will  see  thee.” — That  hereby  is  signified  per- 
ception, appears  from  the  signification  of  seeing,  as  denoting  to 
understand  and  perceive,  9ee  n.  2150,  2807,  3761,  3863,  4567, 
4723. 

7002.  “And  will  be  glad  in  his  heart.” — That  hereby  is 
signified  the  affection  of  love,  appears  from  the  signification  of 
being  glad  in  heart,  as  denoting  the  pleasantness  and  delight 
arising  from  the  affection  which  is  of  love,  for  from  the  affec- 
tion of  love  all  gladness  proceeds.  That  the  affection  of  love  is 
predicated  of  the  doctrine  of  good  and  truth,  and  not  of  those 
who  are  in  the  doctrine,  is  grounded  in  angelic  speech,  for  so 
the  angels  speak,  because  they  are  unwilling  to  speak  of  per- 
sons ; for  speech  concerning  persons  would  turn  away  the  ideas 
from  a universal  view  of  things,  thus  from  the  comprehension 
of  innumerable  things  together ; on  this  account  they  attribute 
to  doctrine  what  is  pleasant  and  delightful,  also  affection  and 
the  like ; these  things  also  are  in  doctrine  when  man  applies  it 
to  himself,  because  in  doctrine  is  the  divine  truth  proceeding 
from  the  Lord,  and  in  the  divine  truth  proceeding  from  the 
Lord  there  is  love,  thus  what  is  pleasant  and  delightful. 

7003.  “ And  thou  shalt  speak  to  him.” — -That  hereby  is  sig- 
nified influx,  appears  from  the  signification  of  speaking,  as  de- 
noting influx,  see  n.  2951,  5481,  5743,  5797. 

7004.  “And  shalt  put  words  in  his  mouth.” — That  hereby 
is  signified  that  the  things  which  he  utters  proceed  from  the 
divine  human  principle,  appears  from  the  representation  of 
Moses,  who  was  to  put  words  in  Aaron’s  mouth,  as  denoting 
the  Lord  as  to  divine  truth,  which  proceeds  from  his  divine 
human  principle,  see  above;  and  from  the  signification  of 
mouth,  as  denoting  voice  and  utterance,  see  above,  n.  6987 ; 
thus  to  put  in  the  mouth  denotes  to  give  that  it  may  be  uttered, 
but  when  it  is  predicated  of  the  Lord,  it  denotes  to  proceed,  for 
the  Word,  which  is  uttered  by  a spirit  or  angel,  proceeds  from 
the  Lord’s  divine  human  principle  ; for  Aaron  represents  the 
doctrine  of  good  and  truth,  which  is  uttered.  The  case  herein 
is  this : from  the  Lord  proceeds  divine  truth  immediately  and 
mediately  ; what  proceeds  immediately,  is  above  all  the  under- 
standing of  angels  ; but  what  proceeds  mediately,  is  adequate 
to  the  angels  in  the  heavens,  and  also  to  men,  for  it  passes 
through  heaven,  and  hence  puts  on  angelic  quality,  and  human 
quality  ; but  into  this  truth  also  the  Lord  flows-in  immediately, 
and  thereby  leads  angels  and  men  both  mediately  and  immedi- 
ately, see  n.  6058  ; for  all  and  singular  things  are  from  the  first 
Esse,  and  the  order  is  so  instituted,  that  the  first  Esse  may  be 
present  in  the  derivatives  both  mediately  and  immediately,  thus 
alike  in  the  ultimate  of  order  and  in  the  first  of  order ; for  the 
divine  truth  itself  is  the  only  substantiality,  the  derivatives 
being  nothing  else  but  successive  forms  thence  resulting,  whence 


7001—7007.] 


EXODUS. 


229 


also  it  is  evident,  that  the  divine  principle  flows-in  likewise  im- 
mediately into  all  and  singular  things,  for  from  the  divine 
truth  all  things  were  created,  the  divine  truth  being  the  only 
essentiality,  n.  6880,  thus  the  source  of  all  things ; the  divine 
truth  is  what  is  called  the  Word  in  John,  “In  the  beginning 
was  the  Word,  and  the  Word  was  with  God,  and  God  was  the 
Word ; all  things  were  made  by  him,  and  without  him  was  not 
any  thing  made  that  was  made,”  i.  1,  2.  By  such  influx  the 
Lord  leads  man  not  only  by  providence  in  what  is  universal, 
but  also  in  every  thing  singular,  yea,  in  the  most  singular  of  all 
things  ; hence  now  it  is  that  it  is  said,  that  the  things  which  are 
uttered  proceed  from  the  divine  human  principle.  That  there 
is  an  immediate  influx  of  the  Lord  where  there  is  also  a medi- 
ate, thus  in  the  ultimate  of  order  alike  as  in  the  first  of  order, 
has  been  told  me  from  heaven,  and  there  has  been  given  a 
living  perception  of  the  thing  ; also  that  what  is  effected  by 
mediate  influx,  that  is,  through  heaven  and  through  the  angels 
there,  is  very  little  respectively ; and  further,  that  the  Lord  by 
immediate  influx  leads  heaven,  and  at  the  same  time  by  it  keeps 
all  and  singular  things  there  in  their  connection  and  order. 

7005.  “And  I will  be  with  thy  mouth.” — That  hereby  is 
signified  that  truth  divine  proceeds  through  the  divine  human 
principle  from  the  Divine  itself,  appears  from  the  representa- 
tion of  Moses,  as  denoting  the  Lord  as  to  truth  divine,  see 
above  ; and  from  the  signification  of  being  with  thy  mouth,  as 
denoting  to  be  in  the  truth  divine  which  proceeds  from  the 
divine  human  principle  ; the  Divine  itself,  which  is  called  the 
Father,  is  meant  by  I or  Jehovah,  hence  it  is  evident  that  by 
the  words,  I will  be  with  thy  mouth,  is  signified  that  truth 
divine  proceeds  through  the  divine  human  principle  from  the 
Divine  itself,  which  is  the  same  thing  as  that  the  Holy  Spirit 
proceeds  from  the  Son,  and  the  Son  from  the  Father,  according 
to  the  doctrinal  of  the  church  ; which  yet  is  so  to  be  under- 
stood, that  this  trinity  is  in  the  Lord,  and  is  one  in  him. 

7006.  “And  with  his  mouth.” — That  hereby  is  signified 
thus  with  the  things  which  are  thence  derived,  appears  from 
the  representation  of  Aaron,  as  denoting  the  doctrine  of  good 
and  truth,  see  n.  6998  ; and  from  the  signification  of  being  with 
his  mouth,  as  denoting  the  divine  principle  with  that  doctrine, 
and  in  it;  and  whereas  that  doctrine  is  from  the  divine  truth, 
which  immediately  proceeds  from  the  divine  human  principle, 
see  just  above,  n.  7005,  therefore  by  being  with  his  mouth  is 
signified  with  the  things  which  are  thence  derived  : that  the 
doctrine  of  good  and  of  truth  proceeds  mediately  and  imme- 
diately from  the  Lord’s  divine  human  principle,  see  above,  n. 
7004. 

7007.  “ And  will  teach  you  what  ye  shall  do.” — That  hereby 
is  signified  thus  the  divine  principle  in  all  and  singular  the 


230 


EXODUS. 


[Chap,  iv, 

tilings  which  shall  be  done,  appears  from  the  signification  of 
teaching,  as  denoting  to  flow-in,  and  when  it  is  predicated  of 
the  divine  principle,  as  here,  denoting  to  procceed,  as  above, 
n.  6993  ; and  from  the  signification  of  what  ye  shall  do,  as  de- 
noting what  things  shall  be  done;  the  reason  why  it  denotes  in 
all  and  singular  things,  is,  because  it  is  said  of  the  Divine  Being 
or  Principle.  In  regard  to  the  Divine  Being  or  Principle  being 
in  all  and  singular  the  things  which  are  doing  with  man,  it 
may  be  expedient  here  to  make  some  observations  : it  appears 
to  man  as  if  it  was  not  so,  but  altogether  otherwise,  by  reason 
of  his  thinking,  that  if  the  Divine  Being  or  Principle  was  in  all 
and  singular  the  things  which  are  doing,  evils  would  not  be 
done,  neither  would  any  one  incur  damnation,  also  that  the 
justice  of  a cause  would  always  triumph,  that  the  well-disposed 
would  be  happier  in  the  world  than  the  ill-disposed,  with  many 
other  things  of  a like  nature ; and  inasmuch  as  they  see  the 
contrary  come  to  pass,  they  do  not  believe  that  the  Divine 
Being  or  Principle  is  in  all  and  singular  things ; hence  it  is, 
that  the}7  attribute  singular  things  to  themselves  and  to  their 
own  prudence,  and  only  universal  government  to  the  Divine 
Being  or  Principle,  and  that  they  call  every  thing  else  fortune 
and  chance,  which  they  conceive  to  be  blind  and  proper  to  na- 
ture : but  the  reason  why  man  so  thinks,  is,  because  he  is  un- 
acquainted with  the  arcana  of  heaven,  one  of  which  is,  that  the 
Lord  leaves  to  everyone  his  own  freedom,  for  unless  man  be  in 
freedom,  he  cannot  possibly  be  reformed,  inasmuch  as  compul- 
sion does  not  reform,  because  it  inradicates  nothing;  for  what 
is  of  compulsion  is  no  part  of  man’s  will,  but  what  is  of  freedom 
is  his  will ; and  yet  good  and  truth,  before  they  can  appertain 
to  man  as  his  property,  must  be  inradicated  in  his  will,  for 
whaJt  is  out  of  the  will  does  not  appertain  to  the  man  ; and  since 
every  one  is  left  to  his  freedom  on  this  account,  it  is  hence 
allowed  man  to  think  evil  and  to  do  evil,  so  far  as  external 
fears  do  not  restrain ; and  also  hence  it  is,  that  the  ill-disposed 
is  glad  and  glories  in  the  world  to  appearance  more  than  the 
well-disposed,  but  the  glorying  and  gladness  of  the  ill-disposed 
is  external,  or  of  the  body,  which,  in  the  other  life,  is  turned  into 
infernal  unsatisfactoriness,  whereas  the  glorying  and  gladness 
of  the  well-disposed  is  internal,  or  of  the  spirit,  which  remains, 
and  becomes  heavenly  satisfaction  : and  moreover,  in  eminence 
and  opulence  there  is  worldly  happiness,  but  not  eternal  happi- 
ness, hence  it  is  the  portion  both  of  the  ill-disposed  and  the  well- 
disposed,  and  if  it  is  not  the  portion  of  the  latter,  it  is  lest  by 
such  things  they  should  be  turned  away  from  good  ; and  whereas 
man  places  divine  blessing  in  worldly  goods  and  satisfactions, 
therefore  when  he  sees  the  contrary,  from  his  own  imperfect 
vtaws  of  things  he  falls  into  errors  concerning  the  divine  provi- 
dence : he  concludes  also  from  the  present  things  which  he  sees, 


7008-  -7010.  ] 


EXODUS. 


231 


without  considering  that  the  divine  providence  has  respect  to 
what  is  eternal,  providing  especially  that  all  things  may  be  in 
order  in  heaven,  and  also  in  hell,  thus  that  heaven  may  con- 
tinually represent  one  man,  and  that  hell  may  be  in  the  op- 
posite, whence  comes  equilibrium  ; which  things  cannot  in 
any  wise  exist,  except  by  a divine  providence  in  the  most  sin- 
gular things  of  all,  thus  unless  the  Divine  Being  or  Principle 
continually  rules  and  bends  man’s  freedom.  In  regard  to  other 
cases,  see  what  has  been  above  said  and  shown  concerning  the 
divine  providence,  viz.,  that  the  Lord’s  providence  cannot  be 
universal,  unless  it  be  in  things  most  singular,  n.  1919,  4324, 
5122,  5904,  6481  to  6486,  6490.  That  the  Lord’s  providence 
has  respect  to  what  is  eternal,  n.  5264,  6491.  That  evil  is  fore- 
seen by  the  Lord  and  good  is  provided,  n.  5155,  5195,  6489. 
That  the  Lord  turns  into  good  the  evil  which  he  foresees,  n. 
6574.  That  contingencies  are  of  providence,  n.  5508,  6493, 
6494.  That  man’s  own  prudence  is  as  a mote  floating  here  and 
there  in  the  atmosphere,  and  that  providence  is  as  the  whole 
atmosphere,  n.  6485.  That  several  fallacies  tend  to  destroy  a 
belief  in  the  divine  providence  as  operating  in  singular  things, 
n.  6481. 

7008.  “ And  he  shall  speak  for  thee  to  the  people.” — That 
hereby  is  signified  that  he  will  be  doctrine  to  the  spiritual 
church,  appears  from  the  representation  of  Aaron,  of  whom  it 
is  said  that  he  will  speak  for  Moses  to  the  people,  as  denoting 
the  doctrine  of  good  and  truth,  see  n.  6998  ; and  from  the  sig- 
nification of  speaking,  as  denoting  confession  and  preaching, 
see  n.  6999;  and  from  the  representation  of  the  sons  of  Israel, 
who  are  here  the  people,  as  denoting  the  spiritual  church,  see 
n.  6426. 

7009.  “ And  it  shall  come  to  pass,  he  shall  be  to  thee  for  a 
mouth.” — That  hereby  is  signified  the  truth  of  doctrine,  which 
also  mediately  proceeds  from  the  Lord,  appears  from  the  repre- 
sentation of  Aaron,  who  was  to  be  to  Moses  for  a mouth,  as 
denoting  doctrine,  see  n.  6998 ; and  from  the  signification  of 
being  to  Moses  for  a mouth,  as  denoting  its  utterance  or  preach- 
ing, see  n.  6987 ; the  reason  why  it  is  said  the  truth  of  doctrine, 
which  also  mediately  proceeds  from  the  Lord,  is,  because  the 
truth  of  doctrine,  which  is  represented  by  Aaron,  is  such  as  is 
heard  and  perceived  by  angels  and  by  men,  which  truth  is  what 
mediately  proceeds  from  the  Lord ; but  the  truth,  which  is 
represented  by  Moses,  is  what  immediately  proceeds  from  the 
Lord,  and  is  not  heard  nor  perceived  by  men,  and  not  even  by 
the  angels,  see  n.  6982,  6985,  6996,  7004. 

7010.  “ And  thou  shalt  be  to  him  for  a God.” — That  hereby 
is  signified  the  divine  truth  which  proceeds  immediately  from 
the  Lord,  appears  from  the  representation  of  Moses,  as  denoting 
the  Lord  as  to  divine  truth,  see  n.  6752;  that  it  is  the  divine 


232 


EXODUS 


[Chap.  iv. 

truth  which  proceeds  immediately  from  the  Lord,  is  signified 
hy  being  to  Aaron  for  a God ; for  by  God  in  the  Word  is  meant 
the  Lord  as  to  divine  truth,  and  by  Jehovah  the  Lord  as  to  di- 
vine good  ; that  the  Lord  in  the  Word  is  called  God  where  truth 
is  treated  of,  but  Jehovah  where  good  is  treated  of,  see  n.  2586, 
2769,  2807,  2822,  3921,  4402;  that  the  angels  are  called  gods 
from  the  truths  in  which  they  are  principled  by  the  Lord,  n. 
4402 ; and,  in  the  opposite  sense,  that  the  gods  of  the  nations 
denote  falses,  n.  4400,  4544. 

7011.  “ And  thou  shalt  take  this  staff  in  thine  hand.” — That 
hereby  is  signified  divine  power  herein,  appears  from  the  sig- 
nification of  staff,  as  denoting  power,  see  n.  4013,  4015,  4876, 
4936,  and  indeed  then  vrhen  it  is  in  the  hand  ; for  by  hand  is 
signified  spiritual  power,  and  by  staff  natural  power;  as  there 
is  nothing  of  power  in  the  natural  principle  except  from  the 
spriritual,  so  there  is  no  power  in  a staff  except  it  be  in  the 
hand,  wherefore  it  is  said  that  he  should  take  it  in  the  hand : 
that  hand,  when  it  is  predicated  of  the  Lord,  denotes  the  power 
proceeding  from  his  divine  rational  principle,  and  staff  the 
power  proceeding  from  his  divine  natural  principle,  see  n.  6947 ; 
it  is  said  the  divine  power  therein,  viz.,  in  truths,  concerning 
which  see  above,  because  power  is  predicated  of  truth,  n.  3091, 
6344,  6413,  6948. 

7012.  “With  which  thou  shalt  do  signs.” — That  hereby  is 
signified  the  consequent  illustration  and  confirmation  of  truths, 
appears  from  the  signification  of  a sign,  as  denoting  a confirma- 
tion of  truths,  see  n.  6870  ; the  reason  why  it  denotes  also  illus- 
tration. is,  because  the  confirmation  of  truths  is  effected  by 
illustration  from  the  Lord,  when  man  studies  the  Word  with 
an  end  of  knowing  truths.  As  to  what  concerns  illustration, 
and  the  consequent  confirmation  of  truths,  it  is  to  be  noted, 
that  they  wTho  are  in  externals  without  an  internal  principle, 
as  the  Jews  and  the  Israelites  were,  cannot  be  illustrated,  thus 
neither  be  confirmed  in  truths;  but  they  who  are  in  externals, 
and  at  the  same  time  in  internals,  when  they  read  the  Word, 
are  illustrated,  and  in  illustration  see  truths,  in  which  they  are 
afterwards  more  and  more  confirmed  ; and  what  is  wonderful, 
every  one  has  illustration  according  to  the  quality  of  his  affec- 
tion of  truth,  and  the  quality  of  the  affection  of  truth  is  such 
as  the  good  of  life  is ; hence  also  it  is,  that  they  who  are  in  no 
affection  of  truth  for  the  sake  of  truth,  but  for  the  sake  of  gain, 
are  not  at  all  illustrated  when  they  read  the  Word,  but  are 
only  confirmed  in  doctrinals,  of  whatsoever  sort  they  are, 
whether  false,  as  heretical  doctrines  are,  or  altogether  con- 
trary to  truths,  as  the  Jewish  are,  for  they  do  not  seek  the  Lord’s 
kingdom,  but  the  world,  not  faith  but  fame,  thus  not  the 
heavenly  riches,  but  only  the  earthly  ; and  if  perchance  they 
are  seized  with  a desire  of  knowing  truths  from  the  Word, 


EXODUS. 


233 


7011—7014.] 

falses  present  themselves  instead  of  truths,  and  at  length  the 
denial  of  all  truths  : these  things  are  said,  to  the  intent  that  it 
may  be  known  what  illustration  is,  and  the  consequent  con- 
firmation of  truth. 

7013.  Yerses  18,  19,  20.  And  Moses  went , and  returned 
to  Jethro  his  father-in-law , and  said  to  him , I will  go  ] pray , 
I will  return  to  my  brethren  who  are  in  Egypt,  and  will  see 
whether  they  yet  live : and  Jethro  said  to  Moses , Go  in  peace. 
And  Jehovah  said  to  Moses  in  Midian , Go,  return  to  Egypt, 
because  all  the  men  are  dead  who  sought  thy  soul.  And  Moses 
took  his  wife  and  his  sons , and  caused  them,  to  ride  on  an  ass , 
and  returned  to  the  land  of  Egypt  • and  Moses  took  the  staff 
of  God  in  his  hand.  And  Moses  wrent  and  returned,  signifies 
a continuation  of  former  life.  To  Jethro  his  father-in-law,  sig- 
nifies in  simple  good.  And  said  to  him,  I will  go  I pray.  I 
wrill  return  to  my  brethren  who  are  in  Egypt,  signifies  elevation 
to  interior  and  more  spiritual  life  in  the  natural  principle.  And 
will  see  whether  they  yet  live,  signifies  the  perception  of  that 
life.  And  Jethro  said  to  Moses,  Go  in  peace,  signifies  assent 
and  wishfulness.  And  Jehovah  said  to  Moses  in  Midian,  signi- 
ges  illustration  and  confirmation  from  the  Divine  Being  or 
Principle  in  that  state.  Go,  return  to  Egypt,  signifies  spiritual 
life  in  the  natural  principle.  Because  all  the  men  are  dead 
who  sought  thy  soul,  signifies  the  removal  of  falses  which  en- 
deavoured to  destroy  the  life  of  truth  and  good.  And  Moses 
took  his  wife,  signifies  good  adjoined.  And  his  sons,  signifies 
the  truths  thence  derived.  And  caused  them  to  ride  on  an  ass, 
signifies  those  things  which  might  be  serviceable  to  new  intel- 
ligence. And  returned  to  the  land  of  Egypt,  signifies  in  the 
natural  mind.  And  Moses  took  the  staff*  of  God  in  his  hand, 
signifies  that  those  things  were  from  power  divine. 

7014.  “And  Moses  went  and  returned.” — That  hereby  is 
signified  continuation  of  former  life,  appears  from  the  signifi- 
cation of  going,  as  denoting  life,  see  n.  4882,  5493,  5606  ; and 
from  the  signification  of  returning,  or  going  back,  as  denoting 
to  live  where  he  lived  before  ; and  from  the  representation  of 
Moses,  as  denoting  the  Lord  as  to  the  law  or  truth  from  the 
Divine  Being  or  Principle,  see  n.  6771,  6827  : when  Moses  was 
in  Mount  Horeb  with  Jehovah  who  appeared  in  flame,  he  then 
represented  the  Lord  as  to  divine  truth  ; but  now  with  Jethro 
his  father-in-law,  who  is  the  good  of  the  church  which  is  in  the 
truth  of  simple  good,  he  represents  the  Lord  as  »,o  truth  from 
the  Divine  Being  or  Principle.  In  this  and  other  passages  in 
the  Word,  in  the  internal  sense,  are  described  all  the  states  of 
the  Lord’s  life  in  the  world,  how  he  then  made  his  human  prin- 
ciple divine  ; that  the  states  were  successive,  may  bn  manifest 
from  this  consideration,  that  the  Lord  when  an  infant  was  as  an 
infant,  and  that  he  afterwards  grew  up  in  intelligence  and  wis 


234: 


EXODUS. 


[Chap,  iv 


dom,  and  was  continually  insinuating  therein  divine  love,  until 
he  also  was  made  divine  love,  that  is,  the  Divine  Esse  or  Jeho- 
vah as  to  his  human  principle:  and  whereas  the  Lord  thus  suc- 
cessively put  on  the  divine  principle,  therefore  he  first  made 
himself  truth  from  the  divine,  afterwards  divine  truth,  and  at 
length  divine  good  : these  were  the  steps  or  degrees  of  the 
Lord’s  glorification,  which  are  described  in  this  and  other  pas- 
sages in  the  internal  sense  of  the  Word. 

7015.  “To  Jethro  his  father-in-law.” — That  hereby  is  signi- 
fied in  simple  good,  viz.,  continuation  of  life,  appears  from  the 
representation  of  Jethro,  as  denoting  the  good  of  the  church 
which  is  in  the  truth  of  simple  good,  because  he  was  the  priest 
of  Midian,  see  n.  6827  ; this  good  is  meant  by’simple  good  ; 
and  from  the  signification  of  father-in-law,  as  denoting  what 
gives  birth  to  the  conjunction  of  good  and  truth,  see  n.  6827. 

7016.  “ And  said  to  him,  I will  go  I pray,  I will  return  to  my 
brethren  who  are  in  Egypt.” — That  hereby  is  signified  elevation 
to  interior  and  more  spiritual  life  in  the  natural  principle,  ap- 
pears from  the  signification  of  going  and  returning,  as  denoting 
successivity  ( successivum ) of  life,  and  the  successivity  of  life, 
in  this  case,  is  elevation  to  interior  and  more  spiritual  life,  thus 
nearer  to  the  Divine  Being  or  Principle;  for  when  going  and 
returning  are  said  of  the  Lord,  who  is  represented  by  Moses, 
thereby  is  meant  elevation  to  the  Divine  Esse  or  Jehovah  who 
is  in  him,  and  from  whom  he  is;  and  from  the  representation 
of  the  sons  of  Israel,  who  are  here  the  brethren,  as  denoting 
the  Lord’s  spiritual  kingdom,  and  hence  the  spiritual  church, 
see  n.  6426,  6637  ; and  from  the  signification  of  Egypt,  as 
denoting  the  natural  principle,  see  n.  6147,  6252  : hence  it  is 
evident,  that  by  the  words,  I will  go  and  return  to  my  brethren 
who  are  in  Egypt,  is  signified  elevation  to  interior  and  more 
spiritual  life  in  the  natural  principle  ; for  as  the  habitation  of 
Moses  in  Midian  signified  life  with  those  who  are  in  the  truth 
of  simple  good,  thus  in  simple  good,  n.  7015,  so  habitation  in 
this  case  with  the  sons  of  Israel  signifies  life  with  those  who 
are  in  the  truth  and  good  of  the  spiritual  church,  which  life 
is  interior  and  more  spiritual  than  the  former  ; that  the  good 
and  truth  of  that  church  are  in  the  natural  principle,  see  n. 
4286,  4402. 

7017.  “And  will  see  whether  they  yet  live.” — That  hereby 
is  signified  the  perception  of  that  life,  appears  from  the  signi- 
fication of  seeing,  as  denoting  to  understand  and  perceive,  see 
n.  2325,  2807,  3764,  3863,  4403,  and  to  4421,  4567,  4723,  5400; 
and  from  the  signification  of  living,  as  denoting  spiritual  life, 
see  n.  5407.  By  the  perception  of  that  life  is  meant  the  per- 
ception which  precedes,  for  when  any  one  proposes  any  tiling 
to  himself,  he  perceives  it  as  present,  for  he  puts  forth  his  mind 
into  the  state  of  that  thing,  hence  come  desires,  and  hence 


7015—7021.] 


EXODUS. 


CJOf 


delight  as  if  the  thing  was  present ; thus  middle  ends  conjoin 
themselves  with  the  last  end,  and  make  as  it  were  one  end. 

7018.  “And  Jethro  said  to  Moses.  Go  in  peace.” — That 
hereby  is  signified  assent  and  wishfulness,  appears  from  the 
signification  of  Jethro  saying  to  Moses,  as  denoting  a reply; 
that  it  denotes  assent,  is  signified  by  Go  in  peace,  also  that  it 
denotes  wishfulness. 

7019.  “ And  Jehovah  said  to  Moses  in  Midian.” — That 
hereby  is  signified  illustration  and  confirmation  from  the  Di- 
vine Being  or  Principle  in  that  state,  appears  from  this  consid- 
eration, that  Jehovah  said  to  Moses  that  he  should  return  to 
Egypt,  when  yet  this  had  been  before  commanded  Moses  by 
Jehovah,  chap.  iii.  10,  and  the  following  verses,  and  above,  in 
this  chapter,  verse  12,  and  following  verses,  and  when  Moses 
in  consequence  of  the  command  had  already  prepared  himself 
for  the  way ; hence  it  may  be  manifest,  that  by  this  command 
is  signified  illustration  and  confirmation  from  the  Divine  Being 
or  Principle:  that  the  illustration  and  confirmation  was  in  that 
state,  viz.,  in  a state  of  the  truth  of  simple  good,  is  signified  bv 
its  being  said  of  Jehovah  to  Moses  in  Midian  ; that  Midian 
denotes  the  truth  of  simple  good,  see  n.  3242,  4756,  4788, 
6773. 

7020.  “Go,  return  to  Egypt.” — That  hereby  is  signified 
spiritual  life  in  the  natural  principle,  appears  from  the  signifi- 
cation of  going  and  returning,  as  denoting  interior  and  more 
spiritual  life,  see  above,  n.  7016  ; and  from  the  signification  of 
Egypt,  as  denoting  the  natural  principle,  see  n.  6147,  6252. 

7021.  “Because  all  the  men  are  dead  who  sought  thy  soul.” 
— That  hereby  is  signified  the  removal  of  falses  which  endeav- 
oured to  destroy  the  life  of  truth  and  good,  appears  from  the 
signification  of  being  dead,  as  denoting  that  they  are  removed, 
for  they  who  are  dead  are  also  removed  ; and  from  the  signifi- 
cation of  the  Egyptians,  who  are  here  the  men,  as  denoting 
those  who  are  in  falses,  see  n.  6692  ; and  from  the  signification 
of  them  who  seek  the  soul,  as  denoting  those  who  attempt  to 
destroy  the  life  ; and  whereas  spiritual  life  is  the  life  of  truth 
which  is  of  faith,  and  of  good  which  is  of  charity,  therefore  it 
is  said  the  life  of  truth  and  good  : hence  it  is  evident,  that  by 
all  the  men  being  dead  who  sought  thy  soul,  is  signified  the 
removal  of  falses  which  endeavoured  to  destroy  the  life  of  truth 
and  good.  By  soul  in  the  Word  is  meant  every  living  thing, 
and  it  is  attributed  also  to  animals,  but  soul  is  properly  predi- 
cated of  man,  and  when  it  is  predicated  of  man,  it  is  predicated 
in  various  senses  ; man  himself  is  called  soul,  because  his  life 
in  general  is  so  called,  also  his  intellectual  life  specifically,  or 
his  understanding,  and  likewise  his  voluntary  life  or  will ; but 
in  the  spiritual  sense,  by  soul  is  meant  the  life  of  truth  which 
is  of  faith,  and  of  good  which  is  of  charity,  and  in  general  the 


236 


EXODUS. 


[Chap.  rv. 


man  himself,  as  to  his  spirit,  which  lives  after  death  ; in  which 
sense  it  is  used  in  Matthew,  “ Be  not  afraid  of  them  who  are 
able  to  kill  the  body,  but  are  not  able  to  kill  the  soul”  x.  28  ; 
and  again,  “ What  doth  it  profit  a man,  if  he  shall  gain  the 
whole  world,  but  lose  his  own  soul , or  what  sufficient  price 
shall  a man  give  to  redeem  his  soul  f”  xvi.  26  ; and  in  Luke, 
“ The  Son  of  Man  is  not  come  to  destroy  men’s  souls , but  to 
preserve,”  ix.  56  ; and  in  Ezekiel,  “ Ye  have  profaned  me  Vith 
my  people,  to  slay  the  souls  which  ought  not  to  die,  and  to 
make  alive  the  souls  which  ought  not  to  live,”  xiii.  19  : in  these 
passages  soul  denotes  the  spiritual  life  of  man,  which  life  is  of 
his  spirit  after  death  ; to  slay  the  soul,  to  lose  the  soul,  to  de- 
stroy the  soul,  denotes  to  die  spiritually  or  to  be  damned. 

7022.  “And  Moses  took  his  wife.” — That  hereby  is  signi- 
fied good  adjoined,  appears  from  the  representation  of  Moses, 
as  denoting  the  Lord  as  to  the  law  of  truth  from  the  Divine 
Being  or  Principle,  see  above  ; and  from  the  signification  of 
wife,  as  denoting  good  adjoined,  see  n.  4510,  4823.  The  reason 
why  in  the  internal  sense,  and  also  in  the  supreme  sense  in 
which  the  Lord  is  treated  of,  by  the  wife  belonging  to  Moses  is 
represented  good  conjoined  to  truth,  is,  because  in  all  and  sin- 
gular the  things  which  are  in  the  spiritual  world,  and  which  are 
in  the  natural,  there  is  a resemblance  of  marriage  ; the  resem- 
blance of  marriage  is,  where  there  is  agent  and  patient  ( agens 
et  jpatiens)  ; and  there  must  be  an  agent  and  at  the  same  time 
a patient. where  any  thing  exists,  for  without  their  conjunction 
it  is  altogether  impossible  that  any  thing  should  be  produced  : 
the  reason  why  there  is  in  all  things  a resemblance  of  marriage, 
is,  because  all  things  have  relation  to  good  and  truth,  thus  to 
the  heavenly  marriage  which  is  of  good  and  truth  ; and  the 
heavenly  marriage  has  reference  to  the  divine  marriage,  which 
is  of  divine  good  and  divine  truth ; and  whereas,  as  was  said, 
nothing  can  exist  and  be  produced,  unless  there  be  an  agent  and 
patient,  thus  unless  there  be  a resemblance  of  marriage,  it 
hence  manifestly  appears  that  the  truth  which  is  of  faith  with- 
out the  good  which  is  of  charity  cannot  produce  any  thing,  nor 
the  good  which  is  of  charity  without  the  truth  which  is  of  faith, 
but  there  must  be  a conjunction  of  each  to  produce  fruits,  and 
to  effect  the  life  of  heaven  in  man.  That  in  all  and  singular 
things  there  is  a resemblance  of  marriage,  see  n.  1432,  2173, 
2176,  5794.  That  in  singular  the  things  of  the  Word  there  is 
a marriage  of  good  and  of  truth,  see  n.  683,  793,  801,  2576, 
2712,  4138,  5738,  6343,  consequently  in  singular  the  things  of 
the  Word  there  is  heaven,  for  heaven  is  that  very  marriage 
itself ; and  whereas  in  singular  the  things  of  the  Word  there  is 
heaven,  in  singular  the  things  of  the  Word  there  is  the  Lord, 
inasmuch  as  the  Lord  is  the  all  in  all  in  heaven.  From  these 
considerations  it  may  be  manifest  from  what  ground  it  is,  that 


7022—7026.] 


EXODETS. 


237 


the  wife  of  Moses  represents  good  conjoined  to  truth,  even  in 
the  supreme  sense  in  which  the  Lord  is  treated  of,  in  like  man- 
ner as  Sarah  the  wife  of  Abraham,  see  n.  2063,  2065,  2172, 
2173,  2198,  also  Rebecca  the  wife  of  Isaac,  n.  3012,  3013, 
3077. 

7023.  “ And  his  sons.” — That  hereby  are  signified  the  truths 
thence  derived,  appears  from  the  signification  of  sons,  as  denot- 
ing truths,  see  n.  489,  491,  533,  1147,  2623,  3373;  it  is  said 
hence  derived,  because  from  the  marriage  just  above  spoken  of. 

7024.  “And  caused  them  to  ride  on  an  ass.” — That  hereby 
are  signified  those  things  which  might  be  serviceable  to  new 
intelligence,  appears  from  the  signification  of  riding,  as  denot- 
ing those  things  which  are  of  the  intellect,  in  the  present  case 
which  are  of  new  intelligence,  which  intelligence  will  be  the  in- 
telligence of  life  amongst  those  who  are  in  the  spiritual  church, 
n.  7016:  the  reason  why  this  is  signified  by  riding,  is,  because 
a horse  signifies  the  intellectual  principle,  see  n.  2762,  3217, 
5321,  6534;  and  from  the  signification  of  an  ass,  as  denoting 
truth  serviceable,  in  the  present  case  serviceable  to  new  intel- 
ligence, see  n.  2781,  5741  ; and  also  denoting  the  scientific  prin- 
ciple, n.  5492. 

7025.  “And  returned  to  the  land  of  Egypt.” — That  hereby 
is  signified  in  the  natural  mind,  appears  from  the  signification 
of  the  land  of  Egypt,  as  denoting  the  natural  mind,  see  n.  5276, 
5278,  5280,  5288,  5301. 

7026.  “And  Moses  took  the  staff  of  God  in  his  hand.” — 
That  hereby  is  signified  that  those  things  were  from  divine 
power,  appears  from  the  signification  of  staff,  as  denoting  power, 
see  n.  4013,  4015,  4876,  4936,  thus  the  staff  of  God  is  divine 
power:  that  staff  denotes  the  power  of  the  natural  principle, 
and  hand  the  power  of  the  spiritual  principle,  and  that  the 
natural  principle  has  power  from  the  spiritual,  thus  that  by  staff 
is  signified  power  when  it  is  in  the  hand,  see  above,  n.  7011.  The 
signification  of  a staff  derives  its  orign  from  representatives  in 
another  life,  for  in  that  life  they  who  exercise  magic  arts  appear 
with  staves,  which  also  serve  them  for  power;  hence  also  the 
Egyptian  magicians  had  staves,  whereby  they  performed  such 
tilings  as  appeared  like  miracles;  hence  the  ancients  in  their 
writings  always  assigned  staves  to  magicians  ; from  these  con- 
siderations it  may  be  manifest,  that  a staff  is  a representative 
of  power,  and  that  it  is  also  a real  correspondence,  for  power 
by  staves  is  actually  exercised,  but  this  with  magicians  is  an 
abuse  of  correspondence,  neither  is  it  of  any  avail  except  within 
the  hells  where  they  are,  and  it  avails  there  because  illusions 
and  phantasies  reign  there.  And  inasmuch  as  there  is  a real 
correspondence  of  a staff  with  power,  therefore  Moses  was  com- 
manded to  take  a staff  in  his  hand,  and  by  it  to  do  signs  ; and 
for  the  same  reason  also  kings  have  a sceptre,  which  is  a short 


238 


EXODUS. 


[Chap.  iv. 


staff,  and  by  it  is  signified  royal  power.  The  correspondence 
of  a staff  and  of  power  is  from  this  ground,  that  a staff  supports 
the  hand  and  arm,  thus  at  the  same  time  the  body,  and  the 
hand  and  arm  correspond  to  power  in  the  Grand  Man,  see  n 
878,  3387,  4931  to  4937,  5327,  5328,  5544,  6947,  7011. 

7027.  Verses  21,  22,  23.  And  Jehovah  said  to  Moses,  hi 
thy  going  to  return  to  Egypt , see  all  the  prodigies  which  I have 
pvt  in  thine  hand , thou  shalt  do  them  before  Pharaoh  ; and  I 
will  make  fast  his  heart , and  he  shall  not  send  the  people.  And 
thou  shalt  say  to  Pharaoh , Thus  saith  Jehovah , My  son , my 
fast-born , is  Israel.  And  I say  to  thee , Send  away  my  son , 
and  he  shall  serve  me , and  thou  refusest  to  send  him  away , be- 
hold, I slap  thy  son , thy  first-born.  And  Jehovah  said  to  Moses, 
signifies  perception  from  the  Divine  Being  or  Principle.  In 
thy  going  to  return  to  Egypt,  signifies  spiritual  life  in  the 
natural  principle.  See  all  the  prodigies  which  I have  put  in 
thine  hand,  signifies  the  means  or  mediums  of  power  from  the 
spiritual  principle  on  the  occasion.  Thou  shalt  do  them  before 
Pharaoh,  signifies  against  infesting  falses.  And  I will  make 
fast  his  heart,  and  he  shall  not  send  the  people,  signifies  obsti- 
nacy, and  thereby  not  yet  liberation.  And  thou  shalt  say  to 
Pharaoh,  signifies  exhortation.  Thus  saith  Jehovah,  signifies  \ 
from  the  Divine  Being  or  Principle.  My  son,  my  first-born,  is 
Israel,  signifies  that  they  who  are  in  spiritual  truth  and  good 
are  adopted.  And  I say  to  thee,  signifies  command.  Send 
away  my  son,  signifies  that  they  should  abstain  from  the  infes- 
tation of  the  truths  of  the  church.  And  he  shall  serve  me,  sig- 
nifies elevation  into  heaven  to  perform  uses  thence.  And  thou 
refusest  to  send  him  away,  signifies  obstinacy  even  to  the  last. 
Behold,  I slay  thy  son,  thy  first-born,  signifies  the  extinction 
of  faith  without  charity,  and  hence  the  devastation  of  truth 
amongst  them. 

7028.  “And  Jehovah  said  to  Moses.” — That  hereby  is  sig- 
nified perception  from  the  Divine  Being  or  Principle,  appears 
from  the  signification  of  saying  in  the  historicals  of  the  Word, 
as  denoting  perception,  see  frequently  above;  that  it  is  from 
the  Divine  Being  or  Principle,  is  signified  by  the  expression, 
Jehovah  said:  the  reason  why  it  is  here  again  said,  Jehovah 
said  to  Moses,  is,  because  a new  perception  is  signified,  see  n. 
2061,  2238,  2$60,  2506,  2515,  2552. 

7029.  ‘‘In  thy  going  to  return  to  Egypt.” — That  hereby  is 
signified  spiritual  life  in  the  natural  principle,  appears  from  the 
signification  of  going  and  returning,  as  denoting  elevation  to 
interior  and  more  spiritual  life;  and  from  the  signification  of 
Egypt,  as  denoting  the  natural  principle,  see  above,  n.  7016. 

7030.  “ See  all  ■ the  prodigies  which  I have  put  in  thine 
hand.” — That  hereby  are  signified  the  means  or  mediums  of 
power  from  the  spiritual  principle  on  the  occasion,  appears 


7027—7032.] 


EXODUS. 


230 

from  the  signification  of  prodigies  or  miracles,  as  denoting  the 
means  or  mediums  of  divine  power,  see  n.  6919  ; and  from  the 
signification  of  band,  as  denoting  spiritual  power,  see  n.  7<>11  ; 
hence  it  is  evident,  that  by  the  expression,  see  all  the  prodi- 
gies which  I lmve  put  in  thine  hand,  are  signified  the  means 
or  mediums  of  power  from  the  spiritual  principle. 

7031.  “Thou  shalt  do  them  before  Pharaoh.” — That  hereby 
is  signified  against  infesting  falses,  appears  from  the  representa- 
tion of  Pharaoh,  as  denoting  the  false  principle  infesting  the 
truths  of  the  church,  see  n.  6651,  6679,  6683,  6692 : the  reason 
why  doing  them  before  Pharaoh  denotes  against  those  falses,  is, 
because  it  follows  in  the  series  from  the  things  which  precede, 
for  there,  by  the  expression,  see  all  the  prodigies  which  I have 
put  in  thine  hand,  are  signified  the  means  or  mediums  of  power 
from  the  spiritual  principle,  thus  against  infesting  falses  ; for 
in  the  internal  sense  the  things  follow  in  a series,  to  which  things 
the  words  of  the  sense  of  the  letter  are  applied. 

7032.  “And  I will  make  fast  his  heart,  and  he  shall  not  send 
the  people.” — That  hereby  is  signified  obstinacy,  and  thus  not 
as  yet  liberation,  appears  from  the  signification  of  making  fast, 
as  denoting  obstinacy;  and  from  the  signification  of  the  heart, 
as  denoting  the  will,  seen.  2930,  3888  ; thus  by  those  words  is 
signified  obstinacy  grounded  in  the  will,  consequently  grounded 
in  the  delight  of  doing  evil,  for  what  is  of  the  will,  this  is  de- 
lightful, and  what  is  delightful,  this  is  grounded  in  the  love; 
and  from  the  signification  of  not  sending  thfe  people,  as  denot- 
ing from  obstinacy  not  to  be  willing  to  set  at  liberty,  thus  not 
as  yet  liberation.  It  is  said  here  and  in  what  follows,  that  Je- 
hovah made  fast  the  heart  of  Pharaoh;  it  is  so  said  from  the 
appearance,  and  from  the  common  notion  concerning  the  Divine 
Being  or  Principle,  as  effecting  all  things ; but  this  is  to  be  un- 
derstood in  like  manner  as  when  evil,  anger,  fury,  devastation, 
and  several  like  things  are  attributed  to  Jehovah  or  the  Lord, 
see  n.  2447,  6073,  6992,  6997.  As  to  what  concerns  the  obsti- 
nacy of  those  who  are  in  falses  and  consequent  evils,  and  in 
evils  and  consequent  falses,  it  is  to  be  noted,  that  the  obstinacy 
is  such  as  cannot  be  described,  for  they  in  nowise  desist,  except 
by  grievous  punishments  and  the  fears  thence  excited  ; exhorta- 
tions and  threats  are  not  of  the  least  avail ; the  reason  is,  be- 
cause the  delight  of  their  life  is  to  do  evil ; this  delight  they  de- 
rived. during  their  abode  in  the  world,  especially  from  this,  that 
they  loved  themselves  alone,  not  the  neighbour,  thus  that  they 
were  in  no  Christian  charity:  persons  of  this  description,  inas- 
much as  they  do  not  suffer  themselves  to  be  led  of  the  Lord, 
act  from  their  own  proper  will-principle,  which  will-principle  is 
evil  hereditarily,  and  also  from  actual  life;  and  they  who  act 
from  their  own  proper  will-principle,  do  evil  from  love,  for  what 
is  of  the  will-principle,  is  of  the  love ; hence  they  have  the  de- 


240 


EXODUS. 


[Chap,  iv, 

light  of  doing  evil,  and  so  far  as  they 'are  in  that  delight,  so  far 
they  are  in  obstinac}7 : that  this  is  the  case,  does  not  appear  in 
the  world,  bnt  the  reason  is,  because  in  the  world  they  are  with 
held  by  self-love  and  the  love  of  the  world,  for  they  fear  the 
loss  of  reputation,  and  hence  of  gain  and  honour,  if  they  should 
openly  do  evil ; the  laws  also  and  the  fear  of  the  loss  of  life 
operate  as  restraints ; but  if  those  considerations  did  not  op- 
pose, they  would  rush  headlong  to  the  destruction  of  all  those 
who  do  not  favour  them,  and  would  plunder  them  of  all  their 
property,  and  without  any  mercy  would  murder  persons  of 
every  description  ; such  is  man  interiorly,  that  is,  such  is  man 
as  to  his  spirit,  howsoever  in  the  world  he  may  appear  of  a con- 
trary character.  This  is  very  manifest  from  the  case  of  such  in 
the  other  life,  where  external  things  are  taken  away  from  them, 
and  they  are  left  to  the  will,  thus  to  their  loves ; in  this  case 
they  apperceive  nothing  more  delightful  than  to  do  evil,  which 
also  they  do  with  such  obstinacy,  that  they  in  no  wise  desist  ex- 
cept through  punishments,  as  was  said,  and  next  by  sinkings- 
down  ( demcrsiones ) into  hell.  From  these  considerations  it 
may  be  manifest  what  is  the  quality  of  man  who  is  in  no  charity 
towards  his  neighbour;  also  that  every  one’s  life  awaits  him 
after  death,  not  the  civil  life  which  was  external  and  apparent 
in  the  world,  but  the  spiritual  life  which  was  internal,  and  did 
not  appear  in  the  world. 

7033.  “ And  thou  slialt  say  to  Pharaoh.” — That  hereby  is 
signified  exhortation,  appears  from  the  signification  of  saying, 
when  it  is  done  from  divine  command,  as  denoting  exhortation  ; 
and  from  the  representation  of  Pharaoh,  as  denoting  the  false 
principle  infesting  the  truths  of  the  church,  thus  denoting  those 
who  are  in  the  false  principle  and  infest,  see  n.  6651,  6679,  6683, 
6692. 

7034.  “ Thus  saith  Jehovah.” — That  hereby  is  signified  from 
the  Divine  Being  or  Principle,  appears  from  what  has  been 
already  said  above,  and  also  from  what  now  follows. 

7035.  “My  son,  my  first-born,  Israel.” — That  hereby  is  sig- 
nified that  they  who  are  in  spiritual  truth  and  good  are  adopted, 
appears  from  the  signification  of  son,  when  it  is  said  by  Jeho- 
vah or  the  Lord  concerning  those  who  are  of  the  spiritual  church, 
as  denoting  adopted,  of  which  we  shall  speak  presently  ; and 
from  the  signification  of  first-born,  as  denoting  the  faith  of 
charity,  which  is  of  the  spiritual  church,  see  n.  367,  2435,  3328, 
4925,  4926,  4928,  4930 ; and  from  the  representation  of  Israel, 
as  denoting  the  spiritual  church,  see  n.  6637.  The  reason  why 
my  son,  my  first-born,  Israel,  denotes  that  those  who  are  in 
spiritual  truth  and  good,  that  is,  who  are  of  the  spiritual  church, 
are  adopted,  thus  acknowledged  for  sons,  is,  because  the  Lord 
by  his  coming  into  the  world  saved  them,  see  n.  6854,  6914; 
hence  also,  and  likewise  by  virtue  of  faith  in  the  Lord,  they  are 


7033—7038.] 


EXODUS. 


241 


called  the  first-born  son.  These  are  also  meant  by  the  Lord  in 
John,  “And  other  sheep  I have,  which  are  not  of  this  fold  ; them 
also  I must  bring,  ana  they  shall  hear  my  voice,  and  shall  be- 
come one  flock,  one  shepherd,”  x.  10. 

7036.  “ And  I say  to  thee.” — That  hereby  is  signified  com- 
mand, appears  from  the  signification  of  saying,  when  by. Jeho- 
vah, as  denoting  command. 

7037.  “Send  away  my  son.” — That  hereby  is  signified  that 
they  should  abstain  from  the  infestation  of  the  truths  of  the 
church,  appears  from  the  representation  of  Pharaoh,  as  denoting 
the  false  principle  infesting  the  truths  of  the  church,  see  n.  6651, 
6679,  6683,  6692 ; and  from  the  signification  of  sending  away, 
as  denoting  a command  to  abstain  ; and  from  the  signification 
of  son,  as  denoting  those  who  are  in  spiritual  truth  and  good, 
and  are  adopted,  see  just  above,  n.  7034;  hence  it  is  evident, 
that  by  send  away  my  son,  is  signified,  that  they  should  abstain 
fron  infestation  of  those  who  are  in  the  truths  of  the  church. 

7038.  “And  he  shall  serve  me.” — That  hereby  is  signified 
elevation  into  heaven  to  perform  uses  thence,  appears  from  the 
signification  of  serving  Jehovah  or  the  Lord,  as  denoting  to  per- 
form uses  ; and  whereas  the  subject  treated  of  is  concerning 
those  of  the  spiritual  church  who  are  saved  by  the  Lord’s  com- 
ing, and  who  before  the  Lord’s  coming  were  in  the  lower  earth, 
and  were  afterwards  elevated  into  heaven,  n.  6854,  6914,  and 
thence  came  into  a state  of  performing  uses,  therefore  by  they 
shall  serve  me,  is  signified  elevation  into  heaven  to  perform 
uses  thence.  The  ground  and  reason  why  to  serve  the  Lord 
denotes  to  perform  uses,  is,  because  true  worship  consists  in  the 
performance  of  uses,  thus  in  exercises  of  charity : he  who  be- 
lieves that  the  service  of  the  Lord  consists  solely  in  frequenting 
the  temple,  in  hearing  preaching  there,  and  in  praying,  and 
that  this  is  sufficient,  is  much  deceived  ; the  real  worship  of  the 
Lord  consists  in  performing  uses  ; and  uses  consist  during  man’s 
life  in  the  world,  in  every  one  discharging  aright  his  function 
in  his  respective  station,  thus  in  serving  his  country,  societies, 
and  his  neighbour,  from  the  heart,  and  in  acting  with  sincerity 
in  all  his  associations,  and  in  performing  duties  prudently  ac- 
cording to  the  quality  of  each  ; these  uses  are  principally  the 
exercises  of  charity,  and  those  whereby  the  Lord  is  principally 
worshipped  ; frequenting  the  temple,  hearing  sermons,  and  say- 
ing prayers  are  also  necessary  things,  but  without  the  above 
uses  they  avail  nothing,  for  they  are  not  of  the  life,  but  teach 
what  the  quality  of  the  life  should  be.  The  angels  in  heaven 
have  all  happiness  from  uses,  and  according  to  uses,  insomuch 
that  uses  are  to  them  heaven.  That  happiness  is  from  divine  order 
according  to  uses,  may  be  manifest  from  those  things  apper- 
taining to  man,  which  correspond  to  those  that  are  in  the  Grand 
Man,  as  from  the  external  senses,  viz.,  from  the  sight,  the  hear- 

VOL.  VII.  16 


242 


EXODUS. 


[Chap.  iv. 

ing,  the  taste,  the  smell,  the  touch,  which,  it  has  been  shown  at 
the  close  of  several  chapters,  are  correspondent;  these  senses 
have  hence  delights  altogether  according  to  the  uses  which  they 
perform  ; the  most  delightful  is  the  sense  of  conjugial  love,  by 
reason  of  its  greatest  use,  inasmuch  as  hence  is  the  propagation 
of  the  human  race,  and  from  the  human  race  heaven ; the  de- 
light of  taste  next  follows,  which  sense  has  such  delight,  because 
it  serves  for  the  nourishment  and  thereby  for  the  health  of  the 
body,  according  to  which  health  the  mind  is  sane  in  its  opera- 
tions ; the  delight  of  the  smell  is  less  delightful,  because  it  only 
serves  for  recreation,  and  thus  also  for  health;  the  delight  of 
the  hearing  and  the  delight  of  the  sight  are  in  the  last  place, 
because  they  are  only  the  means  of  introducing  those  things 
which  are  to  serve  for  uses,  and  administer  to  the  intellectual 
part,  not  so  to  the  will-part.  From  these  and  other  like  con- 
siderations it  is  evident,  that  uses  are  the  things  according  to 
which  happiness  is  given  in  heaven  by  the  Lord ; and  that  uses 
are  the  things  by  which  the  Lord  is  principally  worshipped  : 
hence  it  is  that  John  lay  at  the  Lord’s  breast  at  table,  and  that 
the  Lord  loved  him  above  the  rest,  but  this  not  for  his  own 
sake,  but  because  he  represented  the  exercises  of  charity,  that 
is,  uses;  that  John  represented  those  things,  see  the  Preface  to 
Gen.  xviii.  and  xxii.  and  n.  3934. 

“And  thou  refusest  to  send  him  away.” — That  hereby  is 
signified  obstinacy  even  to  the  last,  appears  from  the  significa- 
tion of  refusing  to  send  him  away,  as  denoting  non-liberation, 
as  above,  n.  7032. 

7039.  “ Behold,  I slay  thy  son,  thy  first-born.” — That  hereby 
is  signified  the  extinction  of  faith  without  charity,  and  hence 
the  devastation  of  truth  appertaining  to  them,  appears  from  the 
signification  of  slaying,  as  denoting  extinction  ; and  from  the 
signification  of  a son,  the  first-born,  viz.,  of  Pharaoh  and  the 
Egyptians,  as  denoting  faith  without  charity,  see  n.  3325;  for 
by  Pharaoh  and  by  the  Egyptians  are  represented  the  scien- 
tifics  which  are  of  the  church,  see  n.  4749,  4964,  4966,  6004, 
thus  the  scientifics  which  are  of  faith,  for  these  are  the  scien- 
tifics  of  the  church ; but  inasmuch  as  they  turned  those  scien- 
tifics into  things  magical,  n.  6692,  and  hence  their  works  were 
evil,  and  without  any  charity,  therefore  by  their  first-born  are 
signified  such  things  as  are  of  the  science  of  faith,  thus  faith 
without  charity  ; that  those  things  are  signified  by  the  first-born 
of  Egypt,  is  evident  from  the  signification  of  the  first-born  of 
Israel,  as  denoting  the  faith  of  charity,  see  above,  n.  7035.  It 
is  said  faith  without  charity,  but  by  faith  is  here  meant  the 
science  of  such  things  as  are  of  faith,  for  faith  is  not  given  where 
there  is  no  charity ; the  things  which  are  of  faith,  appertaining 
to  those  who  are  not  in  charity,  are  merely  things  of  the  mem- 
ory, and  in  the  memory  they  are  under  no  other  form  than  any 


7039 — 7041.] 


EXODUS. 


248 


other  scientific  is;  neither  is  the  scientific  of  truth  which  is  of 
faith  there,  because  it  is  defiled  with  the  ideas  of  what  is  false> 
and  also  serves  as  a means  to  patronize  falses  : inasmuch  as  this 
is  the  case  with  faith  without  charity,  therefore  it  is  extinguished 
with  the  evil  in  another  life,  and  they  are  altogether  devastated 
as  to  truth  ; the  reason  is,  lest  truths  should  serve  them  as  means 
conducive  to  evils,  and  thus  lest  hell  should  by  any  means  bear 
rule  with  them  over  such  things  as  are  of  heaven,  and  lest  hence 
they  should  hang  betwixt  heaven  and  hell ; this  extinction  and 
this  devastation  of  truth  is  what  is  signified  by  the  first-born  in 
Egypt  being  slain  ; that  they  next  perished  in  the  Eed  Sea 
{mare  suph )*  represented  the  state  of  the  damnation  or  spirit- 
ual deatli  of  such  afterwards,  for  those  things  being  taken  away 
which  are  of  faith  or  truth,  which  were  as  it  were  the  wings 
which  elevated,  they  presently  fell  as  dead  weights  into  hell. 

7040.  Verses  24,  25,  26  And  he  was  in  the  way  in  an  bin , 
and  Jehovah  met  him , and  sought  to  hill  him.  And  Zipporah 
took  a flint-stone , and  cut  off  the  foreskin  of  her  son , and  made 
it  touch  his  feet,  and  said , Thou  art  a bridegroom  of  bloods  to 
me.  And  he  ceased  from  him  / then  she  said , A bridegroom 
of  bloods  for  circumcisions.  And  he  was  in  the  way  in  an 
inn,  signifies  the  posterity  derived  from  Jacob,  that  they  were 
in  externals  without  an  internal.  And  Jehovah  met  him,  sig- 
nifies opposition.  And  sought  to  kill  him,  signifies  that  with 
that  posterity  a representative  church  could  not  be  established. 
And  Zipporah  took  a flint-stone,  signifies  quality  shown  by  the 
representative  church  by  truth.  And  cut  ofl'  the  foreskin  of  her 
son,  signifies  the  removal  of  filthy  loves,  and  thereby  the  lay- 
ing bare  the  internal.  And  made  it  touch  his  feet,  signifies  that 
it  was  shown  what  was  the  quality  of  the  natural  principle  on 
this  occasion.  And  said.  Thou  art  a bridegroom  of  bloods  to 
me,  signifies  that  it  was  full  of  all  violence  and  hostility  against 
truth  and  good.  And  he  ceased  from  him,  signifies  that  it  was 
permitted  that  they  might  represent.  Then  she  said,  A bride- 
groom of  bloods  for  circumcisions,  signifies  that  although  the 
internal  was  full  of  violence  and  hostility  against  truth  and 
good,  still  circumcision  was  received  for  a sign  representative 
of  purification  from  filthy  loves. 

7041.  “And  he  was  in  the  way  in  an  inn.” — That  hereby  is 
signified  the  posterity  from  Jacob,  that  they  were  in  externals 
without  an  internal,  may  appear  from  the  representation  of 
Moses  in  this  passage:  in  what  precedes,  and  in  what  follows, 
the  subject  treated  of  in  the  internal  sense  is  concerning  the 
spiritual  church,  which  church  is  meant  by  the  sons  of  Israel  ; 
but  in  these  three  verses  the  subject  treated  of  is  concerning 
that  church,  that  it  was  to  have  been  established  amongst  the 


* See  note  at  n.  6907 


EXODUS. 


[Chap.  iv. 


244 

posterity  of  Jacob,  but  that  amongst  them  it  could  not  be  estab- 
lished, because  they  were  in  externals  without  an  internal  ; 
on  this  account  Moses  here  does  not  represent  the  law  or  the 
Word,  but  he  represents  that  nation  or  posterity  from  Jacob, 
of  which  he  was  about  to  be  the  leader,  thus  also  he  represents 
the  worship  of  that  nation,  for  in  the  Word  throughout,  a 
leader  or  judge,  and  also  a king,  represents  the  nation  ai  d 
people  of  which  he  is  the  leader,  judge,  or  king,  by  reason  that 
lie  is  the  head  thereof,  see  n.  4789 ; hence  it  is  that  Moses  :,s 
not  here  named,  but  still,  by  being  in  the  way  in  an  inn,  he  is 
meant,  and  that  Jehovah  then  met  him,  and  sought  to  9lay 
him,  when  yet  he  had  before  so  expressly  commanded  that  lie 
should  go  and  return  to  Egypt : by  being  in  the  way  is  signi- 
fied what  is  instituted  ; and  by  an  inn  is  signified  the  external 
natural  or  sensual  principle,  see  n.  5495  : and  whereas  the  sub- 
ject treated  of,  as  was  said,  is  concerning  a church  to  be  estab- 
lished or  instituted  amongst  that  posterity,  therefore  such  a 
principle  is  signified  as  appertained  to  that  nation,  viz.,  an  ex- 
ternal principle  without  an  internal,  thus  also  an  external  natu- 
ral or  sensual  principle,  but  separated  from  an  internal  principle ; 
that  the  sensual  principle  separated  from  an  internal  principle 
is  full  of  fallacies  and  consequent  falses,  and  that  it  is  contrary 
to  the  truths  and  goods  of  faith,  see  n.  6948,  6949.  Before  an 
explication  is  given  of  what  follows,  see  what  has  been  already 
shown  concerning  that  posterity,  viz.,  that  amongst  them  there 
was  the  representative  of  a church,  but  not  a church,  n.  4281, 
4288,  6304 ; that  divine  worship  amongst  them  was  only  exter- 
nal separate  from  internal,  and  that  to  that  worship  they  were 
driven  by  external  means,  n.  4281,  4432,  4844,  4847,  4865/ 
4899,  4903 ; that  they  were  not  chosen,  but  that  they  obsti- 
nately insisted  to  be  a church,  n.  4290,  4295 ; that  they  were 
of  such  a quality,  that  they  could  represent  holy  things, 
although  they  were  in  corporeal  and  worldly  loves,  n.  4293, 
4307 ; that  that  nation  was  of  such  a quality  from  ‘their  first 
origins,  n.  4314,  4316,  4317  ; see  also  several  other  particulars 
which  have  been  shown  concerning  that  nation,  n.  4444,  4459, 
4503,  4750,  4815,  4817,  4820,  4825,  4832,  4837,  4868,  4874, 
4911,  4913,  5057,  6877. 

7042.  “ And  Jehovah  met  him.” — That  hereby  is  signified 
opposition,  appears  from  the  signification  of  meeting,  as  denot- 
ing opposition,  viz.,  that  any  church  could  be  established 
amongst  that  nation  ; that  it  denotes  opposition  against  the  Di- 
vine Being  or  Principle,  is  signified  by  Jehovah  meeting  him : 
from  the  sense  of  the  letter  it  appears  as  if  Jehovah,  or  the 
Divine  Being  or  Principle,  opposed  himself,  because  it  is  said 
that  Jehovah  met  him  ; but  the  internal  sense  is,  that  the  oppo- 
sition was  against  the  Divine  Being  or  Principle  ; for  the  divine 
?n  no  case  opposes  itself  to  any  one,  but  it  is  man,  or  a nation, 


7042—7044.1 


EXODUS. 


245 


which  oppose  themselves  to  the  divine,  and  when  they  oppose 
themselves,  inasmuch  as  they  do  not  endure  the  divine,  it  ap- 
pears as  if  there  was  resistance  from  the  divine  : how  this  case 
is,  may  be  manifest  from  those  who  come  into  the  other  life, 
and  desire  to  be  admitted  into  heaven,  and  yet  are  not  of  such 
a quality  as  to  be  capable  of  being  there ; when  their  desire  is 
granted,  instantly  when  they  are  in  the  way,  and  near  to  the 
entrance  into  heaven,  they  appear  to  themselves  as  monsters, 
and  begin  to  be  tortured  and  tormented,  because  they  cannot 
endure  the  truth  and  good  which  prevail  there,  and  they  be- 
lieve that  heaven  and  the  Divine  Being  or  Principle  have 
opposed  themselves  to  them,  when  yet  they  themselves  are  the 
occasion  of  this,  because  they  are  in  the  opposite  principle. 
Hence  also  it  may  be  manifest,  that  the  divine  principle  does 
not  oppose  itself  to  any  one,  but  that  it  is  man  who  opposes 
himself  to  the  divine  principle. 

7043.  “ And  sought  to  kill  him.” — That  hereby  is  signified 
that  amongst  that  posterity  a representative  church  could  not  be 
established,  appears  from  the  signification  of  seeking  to  kill,  as 
denoting  not  to  receive,  see  n.  3387,  3395,  in  the  present  case 
therefore  not  to  receive  or  choose  that  nation,  that  a represen- 
tative church  might  be  established  amongst  them  : that  that  na- 
tion is  constantly  meant  in  these  three  verses  by  Moses  about  to 
be  its  guide  and  head,  see  above,  n.  7041 ; that  that  nation  was  not 
chosen,  but  that  it  obstinately  insisted  to  be  a church,  see  n. 
4290,  4293  ; and  that  not  any  church,  but  only  the  representa- 
tive of  a church,  was  established  amongst  them,  see  n.  4281, 
4288,  6304  ; and  that  those  things  which  are  of  the  church,  and 
are  holy,  can  be  represented  even  by  the  evil,  inasmuch  as  a 
representative  does  not  respect  the  person  but  the  thing,  n. 
3670,  4208,  4281.  The  like  to  what  is  here  meant,  is  meant  in 
the  internal  sense  by  Jehovah’s  being  willing  altogether  to 
destroy  that  nation,  and  in  its  place  raise  up  another  nation 
from  Moses,  Numb.  xiv.  12  ; and  also  by  its  being  said  that 
Jehovah  repented  at  introducing  that  nation,  and  at  having 
introduced  them  into  the  land  of  Canaan. 

7044.  “And  Zipporah  took  a flint-stone.” — That  hereby  is 
signified  quality  shown  by  the  representative  church  by  truth, 
appears  from  the  representation  of  Zipporah  in  this  passage,  as 
denoting  the  representative  church  ; and  from  the  signification 
of  flint-stone,  as  denoting  the  truth  of  faith.  Circumcision 
being  wrought  by  little  swords  of  flint-stones,  signified  that 
purification  from  filthy  loves  was  wrought  by  the  truths  of 
faith,  n.  3039,  2046,  2799  ; for  circumcision  was  a representa- 
tive of  purification  from  those  loves,  n.  2799.  The  reason  why 
purification  is  effected  by  the  truths  of  faith,  is,  because  these 
teach  what  good  is,  and  also  what  evil  is,  and  thus  what  ought 
to  be  done,  and  what  ought  not  to  be  done  ; and  when  rnan 


246 


EXODUS. 


[Chap.  iv. 

knows  those  truths,  and  is  willing  to  do  according  to  them,  in 
this  case  he  is  led  of  the  Lord,  and  by  his  divine  means  [or 
mediums]  is  purified.  Inasmuch  as  the  truths  of  faith  teach 
what  evil  is  and  what  good*  it  is  evident  that  by  Zipporah  tak- 
ing a flint-stone,  is  signified  quality  shown  by  truth.  That  Zip- 
porah represents  a representative  church,  is  manifest  from  what 
follows  in  those  verses. 

7045.  “ And  cut  off  the  foreskin  of  her  son.” — That  hereby 
is  signified  the  removal  of  filthy  loves,  and  thereby  the  laying 
bare  the  internal,  appears  from  the  signification  of  cutting  off, 
as  denoting  to  remove  ; and  from  the  signification  of  the  fore- 
skin, as  denoting  terrestrial  and  corporeal  love,  which  defiles 
spiritual  and  celestial  love,  see  n.  3412,  4462 ; and  from  the 
signification  of  son,  as  denoting  the  truth  cf  the  representative 
church;  that  son  denotes  truth,  see  n.  489,  491,  533,  1143, 
2623,  3373,  and  the  reason  why  it  is  of  that  church,  is,  because 
Zipporah  represents  that  church,  and  calls  him  her  son,  and 
by  him  shows  the  quality  of  that  nation,  and  hence  the  quality 
of  its  worship.  The  reason  why  by  the  foreskin  are  signified 
filthy  loves,  is,  because  the  loins  with  the  genitals  correspond 
to  conjugial  love,  n.  5050  to  5062  ; and  inasmuch  as  they  cor- 
respond to  conjugial  love,  they  correspond  to  all  love  celestial 
and  spiritual,  n.  686,  4277,  4280,  5054;  on  this  account  the 
foreskin  corresponds  to  the  most  external  loves,  which  are  called 
corporeal  and  terrestrial  loves  ; these  loves,  if  they  be  without 
the  internal  loves,  which  are  called  spiritual  and  celestial  loves, 
are  filthy,  as  was  the  case  with  that  nation,  which  was  in  exter- 
nals without  an  internal.  It  is  said  without  an  internal,  and 
thereby  is  meant  no  acknowledgment  of  truth  and  no  affection 
of  good,  thus  no  faith  and  no  charity,  for  these  are  of  the  inter- 
nal man,  and  hence  proceed  the  exercises  of  charity,  which  are 
external  goods  ; this  internal,  which  is  without  faith  and  char- 
ity, and  yet  is  full  of  evils  and  falses,  is  called  by  the  Lord 
empty,  Matt.  xii.  43,44,-45  ; hence  it  is  said  an  external  with- 
out an  internal : now  whereas  by  the  foreskin  are  signified 
loves  the  most  external,  therefere  when  they  are  removed, 
which  is  signified  by  Zipporah  cutting  off  the  foreskin,  the  qual- 
ity of  those  loves  appears,  thus  the  laying  bare  the  internal. 

7046.  “ And  made  it  touch  his  feet.” — That  hereby  is  signi- 
fied that  it  was  shown  what  was  the  quality  of  the  natural  prin- 
ciple on  this  occasion,  appears  from  the  signification  of  making 
to  touch,  as  denoting  to  show,  for  by  the  touch  it  is  shown ; 
and  from  the  signification  of  the  feet,  as  denoting  the  natural 
principle,  see  n.  2162,  3147,  3761,  3986,  4280,  4938  to  4952. 
By  its  being  shown  what  is  the  quality  of  the  natural  principle, 
is  meant,  what  was  the  quality  of  that  nation  interiorly,  which 
appears  when  the  exterior  principle  is  removed  ; the  interior 
principle  appertaining  to  man  in  the  world  cannot  appear,  until 


7045 — 7047.] 


EXODUS. 


247 


the  exterior  is  removed  ; for  the  exterior  appertaining  to  the 
evil  acts  altogether  otherwise  than  the  interior  wills  and  thinks, 
for  man  feigns  what  is  honest,  feigns  what  is  just,  and  also  feigns 
Christian  good  or  charity,  and  this  that  it  may  be  believed  that 
he  is  such  interiorly;  the  fears  of  the  loss  of  gain,  of  reputation 
and  honour,  together  with  the  fears  of  the  penalties  of  the  law 
and  of  the  loss  of  life,  compel  him  also  to  do  so  ; but  when 
those  fears  are  removed,  and  he  acts  from  his  interior  principle, 
in  this  case  like  a fury  he  plunders  another’s  property,  and 
breathes  the  destruction  and  death  even  of  his  fellow- citizens, 
as  is  the  case  in  intestine  wars  : that  the  interiors  are  of  such  a 
quality,  is  still  more  manifest  from  the  evil  in  another  life,  for 
externals  are  then  taken  away  from  them,  and  the  internals  laid 
bare,  see  n.  7039,  and  on  this  occasion  it  is  discovered  that 
several,  who  have  appeared  as  angels  in  the  world,  are  devils. 
This  so  great  disagreement  between  the  interiors  and  exteriors, 
is  a proof  that  the  state  of  man  is  altogether  perverse,  for  such 
disagreement  is  not  found  to  appertain  to  him  who  is  in  a prin- 
ciple of  sincerity,  of  justice,  and  of  good  ; he  speaks  as  he  thinks 
and  thinks  as  he  speaks,  but  it  is  altogether  otherwise  with 
those  who  are  not  principled  in  sincerity,  nor  in  justice,  nor  in 
good,  in  which  case  the  interiors  disagree  with  the  exteriors  ; 
that  the  Jewish  nation  was  of  this  character,  is  described  in 
these  words  by  the  Lord  in  Matthew,  “Wo  unto  you,  Scribes 
and  Pharisees,  hypocrites,  because  ye  cleanse  the  outside  of 
the  cup  and  platter,  but  the  interiors  are  full  of  rapine  and 
excess : thou  blind  Pharisee,  cleanse  first  the  inside  of  the  cup 
and  platter,  that  the  outside  also  may  become  clean.  Wo 
unto  you,  Scribes  and  Pharisees,  hypocrites,  for  ye  make  your- 
selves like  to  whitened  sepulchres,  which  outwardly  indeed 
appear  beautiful,  but  inwardly  are  full  of  bones  of  the  dead, 
and  of  all  uncleanness  ; so  aiso  ye  outwardly  appear  just  unto 
men,  but  inwardly  ye  are  full  of  hypocrisy  and  iniquity,”  xxiii. 
25,  26,  27,  28. 

7047.  “And  she  said,  Thou  art  a bridegroom  of  bloods  to 
me.” — That  hereby  is  signified  that  it  was  full  of  all  violence 
and  hostility  against  truth  and  good,  appears  horn  the  significa- 
tion of  bridegroom,  as  here  denoting  the  representative  of  the 
church  or  its  external,  when  the  representative  church  itself  is 
the  bride ; that  Moses  in  these  three  verses  represents  that 
nation,  and  the  representative  of  a church  amongst  them,  see 
above,  n.  7041 ; and  that  Zipporah  represents  a representative 
church,  n.  7044:  inasmuch  as  Zipporah  represents  that  church, 
and  Moses  its  external,  therefore  Zipporah  does  not  call  him 
her  husband,  nor  man  (mV),  but  bridegroom,  for  a bride  may 
represent  what  is  diverse  from  what  a bridegroom  represents, 
but  not  so  a man  (vir)  or  husband  and  a wife,  for  the  conjugial 
principle  makes  them  one ; and  from  the  signification  of  blood; 


248 


EXODUS. 


[Chap.  iv. 

as  denoting  violence  offered  to  charity,  see  n.  374,  3005,  and  as 
denoting  truth  falsified  and  profaned,  n.  4735,  4978,  thus  hos- 
tility against  truth  and  good. 

7048.  “ And  he  ceased  from  him.” — That  hereby  is  signified 
that  it  was  permitted  that  they  should  represent,  appears  from  the 
signification  of  ceasing  from  him,  viz.,  from  killing  him,  as  de- 
noting permission  that  they  should  represent;  for  by  Jehovah 
seeking  to  slay  him,  was  signified  that  amongst  that  nation  a 
representative  church  could  not  be  established,  n.  7043,  where- 
fore now  when  it  is  said  that  he  ceased  from  him,  it  signifies 
that  it  was  permitted  that  they  should  represent,  that  is,  that 
amongst  that  nation  the  representative  of  a church  should  be 
established,  but  not  a church : that  it  is  one  thing  to  represent 
a church,  and  another  thing  to  be  a church,  is  evident  from  this 
consideration,  that  even  the  evil  can  represent  a church,  but 
none  except  the  good  can  be  a church,  for  to  represent  a church 
is  a mere  external  thing,  see  n.  3670,  4208,  4281. 

7049.  “Then  she  said,  A bridegroom  of  bloods  for  circum- 
cisions.”— That  hereby  is  signified  that  although  the  internal 
was  full  of  violence  and  hostility  against  truth  and  good,  still 
circumcision  should  be  received  for  a sign  representative  of 
purification  from  filthy  loves,  appears  from  the  signification  of 
a bridegroom  of  bloods,  as  denoting  what  is  full  of  all  violence 
and  hostility  against  truth  and  good,  see  above,  n.  7047  ; and 
from  the  signification  of  circumcision,  as  being  a sign  represen- 
tative of  purification  from  filthy  loves,  see  n.  2039,  2632,3412, 
3413,  4462,  4486,4493.  This  is  said  by  Zipporah,  because  now 
it  was  permitted  to  that  nation  to  represent  the  church,  which 
is  represented  by  ceasing  from  killing  him,  n.  7048.  The  rea- 
son why  circumcision  was  made  a sign  representative  of  puri- 
fication is,  because  by  the  cutting  off  the  foreskin  was  signified 
the  removal  of  filthy  loves,  and  thereby  the  laying  bare  the 
internal,  n.  7045  ; when  therefore  the  internal  is  not  at  all 
attended  to,  as  was  the  case  with  that  nation,  which  was  in  ex- 
ternals without  an  internal,  on  this  occasion  there  remains  the 
signification  of  circumcision  or  the  cutting  off  the  foreskin,  viz., 
as  denoting  the  removal  of  filthy  loves,  thus  purification,  on 
which  account  it  could  serve  for  a representative  sign. 

7050.  That  in  these  three  verses  are  contained  arcana, 
which  it  is  impossible  can  be  known  without  the  internal  sense, 
is  evident  from  singular  the  things  there  said ; for  who  could 
know  what  is  signified  by  Jehovah,  after  that  he  had  com- 
manded Moses  to  go  to  Egypt,  presently  when  he  was  in  the 
way,  meeting  him,  and  seeking  to  kill  him ; who  could  know 
what  is  signified  by  Zipporah,  when  she  had  cut  off  the  foreskin 
of  her  son,  causing  it  to  touch  his  feet ; and  saying  to  Moses, 
that  he  was  a bridegroom  of  bloods  to  her,  and  also  afterwards 
saying,  A bridegroom  of  bloods  for  circumcisions?  who  does 


7048—7051.] 


EXODUS. 


‘249 

not  see,  that  in  these  circumstances  there  are  arcana  stored  up. 
and  that  those  arcana  cannot  at  all  be  discovered  except  from 
the  internal  sense  ? 

7051.  They  who  know  nothing  concerning  the  internal 
sense  of  the  Word,  cannot  believe  otherwise  than  that  the  Is- 
raelitish  and  Jewish  nation  was  elected  above  every  other 
nation,  and  hence  was  more  excellent  than  every  other,  as  also 
they  themselves  believed ; and,  what  is  wonderful,  this  is  not 
only  believed  by  that  nation  itself,  but  also  by  Christians,  not- 
withstanding these  latter  know,  that  that  nation  is  in  filthy 
loves,  in  sordid  avarice,  in  hatred,  and  in  self-conceit,  and  be- 
sides that  they  make  light  of,  and  even  hold  in  aversion,  the 
internal  things  which  are  of  charity  and  faith,  and  which  are 
of  the  Lord:  the  reason  why  Christians  also  believe  that  that 
nation  was  elected  above  others,  is,  because  they  believe  that 
the  election  and  salvation  of  man  is  from  mercy,  without  regard 
to  man’s  life,  and  thus  that  the  wicked  can  be  received  into 
heaven  alike  with  the  pious  and  the  well-disposed,  not  consider- 
ing that  election  is  universal,  viz.,  of  all  who  live  in  good,  and 
that  the  mercy  of  the  Lord  is  towards  every  man  who  abstains 
from  evil,  and  is  willing  to  live  in  good,  and  thus  who  suffers 
himself  to  be  led  of  the  Lord,  and  to  be  regenerated,  which  is 
effected  by  the  continuation  of  his  life ; hence  also  it  is  that  the 
generality  in  the  Christian  orb  believe  also,  that  that  nation  will 
be  again  elected,  and  in  such  case  will  be  brought  back  into 
the  land  of  Canaan,  and  this  also  according  to  the  sense  of  the 
letter,  as  in  these  following  passages:  in  Isaiah  x.  20,  21,  22; 
xi.  11,  12  ; xxix.  at  the  end  ; xliii.  5,  6;  xlix.  6 to  26;  lvi.  8; 
lx.  4 ; lxi.  3 to  10 ; lxii. ; and  in  Jer.  iii.  14  to  19  ; xv.  4,  14  ; 
xvi.  13,  15  ; xxiii.  7,  8 ; xxiv.  6,  7 ; xxix.  14,  18  ; xxx.  3,  8,  9, 
10,  11  ; xxxi.  8,  9,  10,  17  ; xxxiii.  16,  20,  26  ; and  in  Ezek.  xvi. 
60  ; xx.  41  ; xxii.  15,  16 ; xxxiv.  12, 13  ; xxxvii.  21,  22;  xxxviii. 
12;  xxxix.  23,  27,  28;  and  in  Daniel  vii.  27;  xii.  7 ; and  in 
Hosea  iii.  4,  5;  and  in  Joel  ii.  32;  iii.;  and  in  Amos  ix.  8,  9, 
and  following  verses  ; and  in  Micah  v.  7,  8 : from  these  and 
also  from  other  passages  even  Christians  believe  that  that 
nation  will  be  again  elected,  and  introduced  into  the  land  of 
Canaan,  although  they  know  that  that  nation  expects  a Messiah 
who  will  introduce,  and  yet  are  aware  that  that  expectation  is 
vain,  and  that  the  kingdom  of  the  Messiah  or  Christ  is  not  of 
this  world,  and  thus  that  the  land  of  Canaan,  into  which  the 
Messiah  shall  introduce,  is  heaven ; neither  do  they  consider,  that 
in  the  Word  there  is  a spiritual  sense,  and  that  in  that  sense  by 
Israel  is  not  meant  Israel,  nor  by  Jacob  Jacob,  nor  by  Judah 
Judah,  but  that  by  those  persons  are  understood  the  things 
which  they  represent;  neither  do  they  consider  what  is  related 
in  the  history  concerning  that  nation,  of  what  quality  they  were 
in  the  wilderness,  and  of  what  quality  they  were  afterwards  in 


250 


EXODUS. 


[Chap.  iv. 

the  land  of  Canaan,  that  in  heart  they  were  idolaters  ; also  what 
the  prophets  relate  concerning  that  nation,  and  its  spiritual 
whoredom  and  abominations  ; what  that  quality  is,  is  described 
in  the  song  b}r  Moses,  in  these  words,  “ 1 will  hide  my  faces 
from  them : I will  see  what  their  posterity  will  be  ; for  they 
are  a generation  of  perversions,  sons  in  whom  is  no  faithful- 
ness: I said,  I will  cast  them  out  into  the  furthest  corners;  I 
will  cause  their  memory  to  cease  from  man  ; unless  the  enemy 
said,  Our  hand  is  high,  neither  hath  Jehovah  done  all  this.  For 
they  are  a nation  ruined  by  counsels,  neither  is  there  under- 
standing in  them  : their  vine  is  of  the  vine  of  Sodom,  and  of 
the  fields  of  Gomorrah  : their  grapes  are  grapes  of  gall ; they 
have  clusters  of  bitternesses.  Their  wine  is  the  poison  of  dra- 
gons, and  the  cruel  gall  of  asps:  all  that  is  hidden  with  me, 
sealed  up  in  my  treasures  : vengeance  and  retribution  is  mine  ; 
for  a time  their  foot  shall  stagger,  for  the  day  of  their  destruc- 
tion is  near,  and  the  things  which  shall  befall  them  hasten,” 
Dent,  xxxii.  20,  26,  27,  28,  33,  34,  35  ; that  Jehovah  dictated 
that  song  to  Moses,  see  xxxi.  19,  21.  Concerning  that  nation 
the  Lord  also  says  in  John,  “ Ye  are  of  your  father  the  devil, 
and  the  desires  of  your  father  ye  will  to  do  ; he  was  a murderei 
from  the  beginning,  and  stood  not  in  the  truth,”  viii.  44,  besides 
in  many  other  passages.  The  reason  why  Christians,  although 
they  know  these  things,  still  believe  that  that  nation  will  at 
length  be  converted  to  the  Lord,  and  in  such  case  will  be  intro- 
duced into  the  land  where  they  have  heretofore  dwelt,  is,  be- 
cause, as  was  said,  they  do  not  know  the  internal  sense  of  the 
Word  ; and  because  they  suppose  that  the  life  of  man  is  of  no 
concern,  and  that  evil,  even  in-rooted  by  repeated  acts,  is  no 
hindrance  at  all  to  man  becoming  spiritual,  and  being  regene- 
rated, and  thus  accepted  of  the  Lord,  by  faith,  though  it  be  the 
faith  only  of  one  short  hour ; also  that  intromission  into  heaven 
is  of  mercy  alone,  and  that  this  mercy  operates  towards  a single 
nation,  and  not  so  towards  all  in  the  universe  who  receive  the 
mercy  of  the  Lord  ; they  who  entertain  such  sentiments,  are 
not  aware  that  it  is  altogether  contrary  to  the  Divine  Being  or 
Principle,  that  some,  as  the  elect,  should  be  born  to  salvation 
and  heaven,  and  some,  as  the  non-elect,  to  damnation  and  hell ; 
to  think  thus  concerning  the  Divine  Being  or  Principle  would 
be  horrible,  because  it  would  be  the  highest  unmerciful  ness, 
when  yet  the  Divine  Being  or  Principle  is  mercy  itself.  From 
these  considerations  it  may  now  be  manifest,  that  the  Israeli tish 
and  Jewish  nation  was  not  elected,  and  still  less  that  they  will 
be  elected ; also  that  there  did  not  any  thing  of  the  church  ap- 
pertain to  them,  neither  could  it  appertain,  but  only  what  wras 
representative  of  a church  ; and  that  the  reason  why  they  have 
been  preserved  even  to  this  day,  was  for  the  sake  of  the  Word 
of  the  Old  Testament,  see  n.  3479. 


7052,  7053.  j 


EXODUS. 


251 

7052.  Yerses  27,  28,  29,  30,  31.  And  Jehovah  said  to 
Aaron,  Go  to  the  wilderness  to  meet  Moses  / and  he  went , and 
met  him  in  the  mount  of  God,  and  hissed  him.  And  Moses 
told  Aaron  all  the  words  of  Jehovah,  with  which  he  sent  him, 
and  all  the  signs  which  he  commanded  him,.  And  Moses  went 
and  Aaron,  and  gathered  together  all  the  elders  of  the  sons  of 
Israel.  And  Aaron  spake  all  the  words  which  Jehovah  spake 
to  Moses , and  did  signs  to  the  eyes  of  the  people.  And  the 
people  believed , and  they  heard  that  Jehovah  visited  the  sons 
of  Israel,  and  that  he  saw  their  affliction , and  they  bended  them- 
selves and  bowed  themselves.  And  Jehovah  said  to  Aaron,  sig- 
nifies the  truth  of  doctrine,  and  perception  therein  from  the 
Divine  Being  or  Principle.  Go  to  meet  Moses,  signifies  that 
it  should  be  conjoined  with  the  truth  proceeding  immediately 
from  the  Divine  Being  or  Principle.  To  the  wilderness,  signi- 
fies where  it  is  not  so  before.  And  he  went  and  met  him  in  the 
mount  of  God,  signifies  conjunction  in  the  good  of  love  therein. 
And  kissed  him,  signifies  the  affection  of  conjunction.  And 
Moses  told  Aaron  all  the  words  of  Jehovah,  signifies  influx  of 
the  truth  immediately  proceeding  from  the  divine  principle  of 
the  Lord  into  the  truth  which  mediately  proceeds,  and  instruc- 
tion in  singular  the  things  of  doctrine.  With  which  he  sent 
him,  signifies  which  proceed.  And  all  the  signs  which  he  com- 
manded him,  signifies  illustration  and  thence  confirmation  to- 
gether. And  Moses  went  and  Aaron,  signifies  the  life  of  the 
conjunction  of  each.  And  gathered  together  all  the  elders  of 
the  sons  of  Israel,  signifies  the  chief  things  of  wisdom  apper- 
taining to  the  spiritual  church.  And  Aaron  spake  all  the  words 
which  Jehovah  spake  to  Moses,  signifies  doctrine  thence  from 
the  Divine  Being  or  Principle.  And  did  signs  to  the  eyes  of 
the  people,  signifies  confirmation  to  the  apprehension.  And 
the  people  believed,  and  they  heard,  signifies  faith  and  hope. 
That  Jehovah  visited  the  sons  of  Israel,  signifies  those  who  are 
of  the  spiritual  church,  that  they  should  be  liberated  and  saved 
by  the  coming  of  the  Lord.  And  that  he  saw  their  affliction, 
signifies  after  so  great  temptations.  And  they  bended  them- 
selves and  bowed  themselves,  signifies  humiliation. 

7053.  “And  Jehovah  said  to  Aaron.” — That  hereby  is  sig- 
nified the  truth  of  doctrine,  and  perception  therein  from  the 
Divine  Being  or  Principle,  appears  from  the  signification  of 
saying,  as  denoting  perception,  see  frequently  above  ; hence 
Jehovah  said,  denotes  perception  from  the  Divine  Being  or 
Principle  ; and  from  the  representation  of  Aaron,  as  denoting 
the  doctrine  of  truth  and  good,  see  n.  6998,  7009,  thus  its  truth, 
for  all  doctrine  is  of  truth,  inasmuch  as  doctrine  treats  of  truth 
and  the  good  thence  derived,  which  is  called  the  doctrine  of 
faith,  and  it  treats  of  good  and  the  truth  thence  derived,  which 
is  called  the  doctrine  of  charity,  but  each  is  of  truth. 


252 


EXODUS. 


[Chap.  iv. 

7054..  “Go  to  meet  Moses.” — That  hereby  is  signified  that 
it  should  be  conjoined  with  the  truth  proceeding  immediately 
from  the  Divine  Being  or  Principle,  appears  from  the  signifi 
cation  of  going  to  meet,  as  denoting  to  be  conjoined  ; and  from 
the  representation  of  Moses,  as  denoting  truth  proceeding  im- 
mediately from  the  Divine  Being  or  Principle,  see  above,  n.  7010. 

7055.  “Into  the  wilderness.” — That  hereby  is  signified  where 
it  is  not  so  before,  viz.,  conjunction,  appears  from  the  signifi- 
cation of  wilderness,  as  denoting  where  as  yet  there  is  little  of 
vital  principle,  see  n.  1927,  thus  where  there  is  no  good  and 
truth  thence  derived,  n.  4736,  for  hence  comes  vital  principle; 
in  the  present  case  denoting  where  there  is  not  conjunction  of 
the  truth  proceeding  immediately  from  the  Divine  Being  or 
Principle  with  the  truth  proceeding  mediately:  that  conjunc- 
tion was  to  be  effected  there,  is  signified  by  Aaron  going  to 
meet  Moses  in  the  wilderness.  As  to  what  concerns  that  con- 
junction, it  is  to  be  noted,  that  there  may  be  given  with  man 
truth  proceeding  mediately  from  the  Divine  Being  or  Princi- 
ple, and  yet  it  may  not  be  conjoined  with  the  truth  which  pro- 
ceeds immediately  from  the  Divine  Being  or  Principle.  But 
this,  subject,  inasmuch  as  it  is  a mystery,  shall  be  illustrated  by 
examples : with  those  who  think  and  teach  according  to  the 
doctrine  of  their  own  particular  church  confirmed  in  themselves, 
and  who  do  not  know  whether  they  be  truths  from  any  other 
ground  than  this,  that  they  are  from  the  doctrine  of  the  church, 
and  that  they  have  been  delivered  by  learned  and  enlightened 
men,  there  maybe  truth  in  such  case  proceeding  mediately 
from  the  Divine  Being  or  Principle  ; but  still  it  is  not  con- 
joined with  the  truth  which  proceeds  immediately  from  the 
Divine  Being  or  Principle  ; for  if  it  was  conjoined,  they  would 
then  have  an  affection  of  knowing  truth  for  the  sake  of  truth, 
and  'especially  for  the  sake  of  life,  hence  they  would  also  be 
gifted  with  perception  whether  the  doctrinals  of  their  own  par- 
ticular church  are  truths,  before  they  confirm  them  in  them- 
selves, and  would  see  in  singular  such  doctrinals,  whether  what 
tended  to  confirm  was  in  agreement  with  the  truth  itself.  For 
a further  example  take  the  case  of  the  prophets,  by  whom  the 
Word  was  written:  they  wrote  as  the  spirit  from  the  Divine 
Being  or  Principle  dictated,  for  the  very  words  which  they 
wrote  were  uttered  in  their  ears  ; appertaining  to  them  was  the 
truth  mediately  proceeding  from  the  Divine  Being  or  Principle, 
that  is,  through  heaven,  but  not  therefore  the  truth  which  pro- 
ceeds immediately  from  the  Divine  Being  or  Principle,  for  they 
had  not  a perception  what  singular  the  things  signified  in  the 
internal  sense,  inasmuch  as  when  they  [viz.,  truth  mediately 
proceeding  and  truth  immediately  proceeding]  are  conjoined, 
then,  as  was  said,  perception  is  given.  Such  conjunction  is 
rarely  given  in  the  case  of  man,  but  it  is  given  in  the  case  of 


7054 — 7056.] 


EXODUS. 


253 


all  wlio  are  in  heaven,  especially  with  those  who  are  in  the  in- 
most or  third  heaven ; neither  is  it  given  in  the  case  of  man, 
unless  he  be  so  far  regenerated  as  to  be  capable  of  being  ele- 
vated from  the  sensual  principle  even  towards  his  rational  princi- 
ple, and  thereby  of  being  presented  in  the  light  of  heaven,  where 
the  angels  are.  There  appertains  indeed  to  every  man  a divine 
influx  both  immediate  and  mediate,  see  n.  6063,  7004,  but  con- 
junction is  not  effected,  unless  in  the  case  of  those  who  have 
perception  of  truth  from  good  ; for  they,  with  whom  immediate 
divine  influx  is  conjoined  with  mediate,  suffer  themselves  to  be 
led  by  the  Lord,  but  they,  with  whom  those  influxes  are  not 
conjoined,  lead  themselves,  and  this  they  love.  From  these 
considerations  it  may  now  be  manifest  what  is  here  meant  by 
the  wilderness,  as  denoting  where  there  is  not  conjunction. 

7056.  “And  he  went  and  met  him  in  the  mount  of  God.” — 
That  hereby  is  signified  conjunction  in  the  good  of  love  there, 
appears  from  the  signification  of  meeting,  or  coming  to  meet, 
as  denoting  conjunction,  see  just  above,  n.  7054  ; and  from  the 
signification  of  the  mount  of  God,  as  denoting  the  good  of  the 
love  of  the  Divine  Being  or  Principle,  see  n.  6829.  The  case 
herein  is  this  : the  conjunction  of  truth  proceeding  immediately 
from  the  Divine  Being  or  Principle,  with  the  truth  which  me- 
diately‘proceeds,  cannot  be  given  but  in  good,  for  good  is  the 
very  ground  ; truths  are  the  seeds,  which  do  not  grow  else- 
where than  in  good  as  in  their  ground : good  also  is  the  very 
soul  of  truth,  hence  truth,  that  it  may  be  truth,  exists  and  lives 
from  good.  The  truth,  which  proceeds  immediately  from  the 
Divine  Being  or  Principle,  is  called  truth,  but  is  in  itself  good, 
because  it  proceeds  from  the  Divine  Good  ; but  it  is  good  to 
which  every  truth  divine  is  united  ; it  is  called  truth,  because 
in  heaven  it  appears  as  light,  but  it  is  a light  such  as  vernal 
light  is,  to  which  is  united  the  warmth  that  vivifies  all  things  of 
the  earth  : from  these  considerations  it  may  also  be  manifest 
that  the  conjunction  of  truth  proceeding  immediately  from  the 
Divine  Being  or  Principle,  writh  the  truth  which  proceeds  medi- 
ately, cannot  be  given  except  in  good,  consequently  except  man 
be  affected  with  truth  for  the  sake  of  truth,  especially  for  the 
sake  of  good,  thus  for  the  sake  of  life,  for  in  this  case  man  is  in 
good.  It  may  be  further  known  how  the  case  is  with  the  above 
conjunction  from  the  following  considerations : the  truth  pro- 
ceeding immediately  from  the  Divine  Being  or  Principle  enters 
into  the  will  of  man,  this  is  its  way ; but  the  truth  wdiicli  pro- 
ceeds mediately  from  the  Divine  Being  or  Principle,  enters  into 
the  understanding  of  man,  wherefore  conjunction  cannot  be 
effected,  unless  the  will  and  understanding  act  in  unity,  that  is 
to  say,  unless  the  will  wills  good,  and  the  understanding  con- 
firms it  by  truth:  when,  therefore,  there  is  conjunction,  then 
the  Lord  appears  as  present;  his  presence  is  also  perceived; 


254 


EXOBUS. 


[Chap,  iv 

but  when  there  is  not  conjunction,  then  the  Lord  is  as  absent, 
yet  his  absence  is  not  perceived,  unless  it  is  known  from  some 
perception  what  his  presence  is. 

7057.  “And  kissed  him.” — That  hereby  is  signified  the  af- 
fection of  conjunction,  appears  from  the  signification  of  kissing, 
as  denoting  conjunction  from  affection,  see  n.  3573,  3574,  4353, 
5929,  6260. 

7058.  “ And  Moses  told  Aaron  all  the  words  of  Jehovah.” — 
That  hereby  is  signified  the  influx  of  truth  immediately  pro- 
ceeding from  the  divine  principle  of  the  Lord,  into  the  truth 
which  mediately  proceeds,  and  instruction  in  singular  the  things 
of  doctrine,  appears  from  the  signification  of  telling,  as  denot- 
ing influx,  see  n.  5966  ; and  from  the  representation  of  Moses, 
as  denoting  the  truth  immediately  proceeding  from  the  divine 
principle  of  the  Lord,  see  n.  7010,  7054;  and  from  the  repre- 
sentation of  Aaron,  as  denoting  the  truth  mediately  proceeding 
from  the  divine  principle  of  the  Lord,  see  n.  7009;  and  from 
the  signification  of  all  the  words  of  Jehovah,  as  denoting  singu- 
lar the  things  of  doctrine  ; instruction  is  signified  by  Moses 
telling  those  to  Aaron,  for  instruction  from  the  Divine  Being  or 
Principle  is  effected  by  influx,  which  influx  is  signified  by 
telling  : from  these  considerations  it  is  evident,  that  by  Moses 
telling  to  Aaron  all  the  words  of  Jehovah,  is  signified  the  influx 
of  truth  immediately  proceeding  from  the  divine  principle  of 
the  Lord,  into  the  truth  which  mediately  proceeds,  and  instruc- 
tion in  singular  the  things  of  doctrine.  As  to  what  concerns 
instruction  in  singular  the  things  of  doctrine,  it  is  given  when 
the  truth  immediately  proceeding  from  the  divine  principle  of 
the  Lord  is  conjoined  with  the  truth  which  mediately  proceeds, 
for  in  such  case  is  given  perception,  see  above,  n.  7055.  That 
conjunction  is  given  especially  amongst  the  angels  who  are  in 
the  third  or  inmost  heaven,  and  are  called  celestial ; they  have 
an  exquisite  perception  of  each  truth,  and  hence  of  the  Lord’s 
presence ; the  reason  is,  because  they  are  in  good  more  than 
others,  for  they  have  the  good  of  innocence ; on  this  account, 
they  are  nearest  to  the  Lord,  and  in  sparkling,  and  as  it  were 
flaming  light,  for  they  see  the  Lord  as  a sun,  the  rays  of  whose 
light  are  of  such  a quality  from  their  nearness.  It  is  called  the 
truth  immediately  proceeding  from  the  divine  principle  of  the 
Lord , although  the  subject  here  treated  of  in  the  internal  sense 
is  concerning  the  Lord  when  he  was  in  the  world,  and  when  he 
invoked  his  Father  as  separate  from  himself;  but  how  this  case 
is  has  been  occasionally  shown  before,  viz.,  that  the  divine  prin- 
ciple itself,  or  Jehovah,  was  in  him,  for  he  was  conceived  of 
Jehovah,  wherefore  also  he  calls  him  his  Father,  and  himself 
bis  Son  ; but  the  Lord  was  then  in  the  infirm  human  principle 
derived  hereditarily  from  the  mother,  and  so  far  as  he  was  in 
this  principle,  so  far  Jehovah,  or  the  divine  principle  itselfj 


7057—7064.] 


EXODUS. 


9 (T* 


which  was  in  him,  appeared  absent;  but  so  far  as  the  Lord  was 
in  the  human  principle  glorified  or  made  divine,  so  far  Jehovah, 
or  the  divine  principle  itself,  was  present,  and  in  the  human 
principle  itself:  hence  now  it  may  be  known,  in  what  manner 
it  is  to  be  understood,  that  the  truth  which  had  immediately 
proceeded  from  the  Divine  Being  or  Principle  was  from  the 
divine  principle  of  the  Lord. 

7059.  “ With  which  he  sent  him.” — That  hereby  is  signified 
which  proceed,  viz.,  singular  the  things  of  doctrine,  appeal's 
from  the  signification  of  being  sent,  as  denoting  to  proceed,  see 
n.  2397,  4710. 

7060.  “And  all  the  signs  which  he  commanded  him.” — • 
That  hereby  is  signified  illustration,  and  hence  confirmation  at 
the  same  time,  appears  from  the  signification  of  signs,  as  denot- 
ing the  illustration  and  confirmation  of  truths,  see  n.  7012. 

7061.  “And  Moses  went  and  Aaron.” — That  hereby  is  sig- 
nified the  life  of  the  conjunction  of  each,  viz.,  of  truth  imme- 
diately proceeding  from  the  divine  principle  of  the  Lord,  and 
the  truth  which  mediately  proceeds,  appears  from  the  significa- 
tion of  going,  as  denoting  life,  see  n.  3335,  3690,  4882,  >493; 
and  from  the  representation  of  Moses,  as  denoting  the  truth  im- 
mediately proceeding  from  the  Divine  Being  or  Principle,  see 
n.  7010,  7054;  and  from  the  representation  of  Aaron,  as  denot- 
ing the  truth  mediately  proceeding  from  the  Lord,  see  n.  7009: 
hence  now,  inasmuch  as  they  went  together,  is  signified  the 
life  of  the  conjunction  of  each. 

7062.  “ And  gathered  together  all  the  elders  of  the  sons  of 
Israel.” — That  hereby  are  signified  the  chief  things  of  wisdom 
appertaining  to  the  spiritual  church,  appears  from  the  significa- 
tion of  elders,  as  denoting  the  chief  things  of  wisdom,  thus  those 
that  agree  with  good,  see  n.  6523  ; and  from  the  representation 
of  the  sons  of  Israel,  as  denoting  the  spiritual  church,  see  n. 
6426,  6637. 

7063.  “And  Aaron  spake  all  the  words  which  Jehovah 
spake  to  Moses.” — That  hereby  is  signified  doctrine  thence  from 
the  Divine  Being  or  Principle,  appears  from  the  signification  of 
speaking,  when  it  is  predicated  of  the  doctrine  which  is  repre- 
sented by  Aaron,  as  denoting  utterance  and  preaching,  see  n. 
6987,  6999;  and  from  the  representation  of  Aaron,  as  denoting 
the  truth  mediately  proceeding  from  the  divine  principle  of  the 
Lord,  thus  the  doctrine  of  truth  and  good,  see  n.  6998,  7009 ; 
and  from  the  signification  of  the  words  which  Jehovah  spake  to 
Moses,  as  denoting  from  the  Divine  Being  or  Principle,  that  is, 
by  truth  which  immediately  proceeds  from  the  divine  principle 
of  the  Lord,  which  truth  is  represented  by  Moses,  n.  7010,  7054. 

7064.  “ And  did  signs  to  the  eyes  of  the  people.” — That 
hereby  is  signified  confirmation  to  the  apprehension,  appears 
from  the  signification  of  signs,  as  denoting  the  confirmation  of 


256 


EXODUS. 


[Chap.  iv. 

truths,  and  thus  the  knowledge,  see  n.  6870;  and  from  the  sig* 
nification  of  eyes,  as  denoting  those  things  which  are  of  the 
internal  sight  or  understanding,  see  n.  2701,  3820,  4403  to  4421, 
4523  to  4534 ; thus  to  the  eyes  denotes  to  the  understanding  or 
apprehension. 

7065.  “And  the  people  believed,  and  they  heard.” — That 
hereby  is  signified  faith  and  hope,  appears  from  the  significa- 
tion of  believing,  as  denoting  to  believe,  in  the  spiritual  sense, 
thus  denoting  faith,  see  n.  6956,  6970  ; and  from  the  significa- 
tion of  hearing,  as  denoting  to  obey,  and  also  apperceive,  see 
n.  5017,  in  the  present  case  to  have  hope,  for  he  who  is  in  faith 
and  obedience,  when  he  apperceives  confirmations,  receives 
hope,  for  hope  is  thence  derived. 

7066.  “That  Jehovah  visited  the  sons  of  Israel.” — That 
hereby  are  signified  those  who  are  of  the  spiritual  church,  that 
they  should  be  liberated  and  saved  by  the  coming  of  the  Lord, 
appears  from  the  signification  of  visiting,  as  denoting  liberation 
by  the  coming  of  the  Lord  into  the  wTorld,  see  n.  6895,  thus  also 
salvation ; that  they  who  are  of  the  spiritual  church  were  adopted 
and  saved  by  the  coming  of  the  Lord  into  the  world,  see  n.  6854, 
6914,  7035  ; and  from  the  representation  of  the  sons  of  Israel, 
as  denoting  the  spiritual  church,  see  n.  6426,  6637  : that  Jeho- 
vah in  the  Word  is  the  Lord,  see  n.  1343,  1736,  2921,  3023, 
3035,  5663,  6281,  6303,  6905. 

7067.  “ And  that  he  saw  their  affliction.” — That  hereby  is 
signified  after  so  great  temptations,  appears  from  the  significa- 
tion of  affliction,  as  denoting  temptation,  see  n.  5356  ; and  from 
the  representation  of  the  sons  of  Israel,-  as  denoting  those  who 
are  of  the  spiritual  church,  see  n.  6426,  6637 ; concerning  the 
affliction  or  infestation  by  falses,  thus  concerning  the  tempta- 
tion of  those  who  were  of  the  spiritual  church  before  the  Lord’s 
coming,  see  n.  6854,  6914.  7035. 

7068.  “And  they  bended  themselves  and  bowed  themselves.” 
— That  hereby  is  signified  humiliation,  appears  from  the  signi- 
fication of  bending  themselves  and  bowing  themselves,  as  de- 
noting the  effect  of  humiliation,  see  n.  2153,  6266;  but  that  to 
bend  themselves  denotes  exterior  humiliation,  and  is  of  those 
who  are  in  truth,  and  that  to  bow  themselves  denotes  interior 
humiliation,  and  is  of  those  who  are  in  good,  see  n.  5682  : that 
this  is  the  case,  has  been  often  evidenced  from  those  who  are 
in  truth,  and  from  those  who  are  in  good  ; they  who  are  in 
truth  are  as  it  were  stiff,  and  stand  erect  as  if  they  were  hard, 
and  when  they  ought  to  humble  themselves  before  the  Divine 
Being  or  Principle,  they  only  bend  the  body  a little  ; but  they 
who  are  in  good  are  as  it  were  soft,  and  when  they  humble 
themselves  before  the  Divine  Being  or  Principle,  they  bow 
themselves  even  to  the  earth ; for  truth  without  good  is  alto- 
gether stiff,  and  when  it  respects  good  as  an  end,  that  stiffness 


7065—7072.] 


EXODUS 


257 

begins  to  soften  ; but  good  is  in  itself  soft,  and  the  truth  which 
is  insinuated,  inasmuch  as  it  becomes  good  there,  also  grows 
soft;  the  reason  is,  because  truth  cannot  be  ordinatelv  reduced 
to  a heavenly  form  except  by  good,  hence  it  is  in  itself  hard, 
for  the  heavenly  form  is  most  free  and  of  no  resistance ; hence 
the  good,  with  which  truth  is  rightly  reduced  to  order,  is  like 
to  good  in  itself,  and,  as  was  said,  is  soft. 


CONTINUATION  OF  THE  SUBJECT  CONCERNING  THE  SPIRITS  OF 
THE  PLANET  MERCURY. 

7069.  MO  REG  VER , the  quality  of  the  genius  of  the  spir- 
its who  are  from  the  planet  Mercury , may  still  farther  ap- 
pear from  what  follows.  It  is  to  he  noted , that  all  spirits 
whatsoever  have  heen  men  • for  the  human  race  is  the  semi - 
nary  of  heaven , also  that  the  spirits  themselves  are  alto- 
gether such  as  they  were  during  their  life  in  the  worlds  for 
every  one’s  life  follows  him  after  death  : this  being  the  case , the 
genius , or  character , of  the  men  of  every  earth  may  he  known 
from  the  genius , or  character , of  the  spirits  who  come  from 
thence. 

7070.  Inasmuch  as  the  spirits  from  Mercury,  in  the  Grand 
Man , have  relation  to  the  memory  of  things  abstracted  from, 
things  material , n.  6808,  therefore  when  any  one  discourses 
with  them , concerning  things  earthly , corporeal , and  merely 
worldly , they  are  altogether  unwilling  to  hear  ; and  ichen  they 
are  forced  to  hear  of  those  things , they  instantly  transmute  them 
into  other  things , and  for  the  most  part  into  things  contrary, 
that  they  may  avoid  attending  to  them. 

7071.  That  I might  know  of  a certainty  that  such  was  their 
genius , or  character , it  was  allowed  to  represent  to  them  mead- 
ows, fallow-grounds , gardens , woods , and  rivers , hut  they  in- 
stantly transmuted,  them , obscuring  the  m,eadows  and  fallow - 
grounds , and  by  representations  filling  them  with  snakes  y.  the 
rivers  they  made  black , so  that  the  water  no  longer  appeared 
limpid : when  I asked  them,  why  they  did  so,  they  said,  that 
they  are  not  willing  to  think  of  such  things,  hut  of  things  real,, 
which  are  the  knowledges  of  things  abstracted  from  things  ter- 
restrial, especially  of  such  things  as  exist  in  the  heavens. 

7072.  Afterwards  I represented  to  them  birds  of  different 
sizes  both  large  and  small,  such  as  exist  on  our  earth,  for  in 
the  other  life  such  things  may  be  represented  as  it  were  to  the 
life , the  speech  of  spirits  and  angels  itself  being  full  of  rep- 
resentations : when  they  saw  those  represented  birds,  they  were, 
at  first  willing  to  change  them,  but  afterwards  they  were  dc 

VOL.  vn.  17 


258 


EA.OJDUS. 


[Chap.  iv. 


lighted  with  them , and  acquiesced  / the  reason  was , because 
birds  signify  the  knowledges  of  things , of  which  things  the 
perception  at  that  instant  flowed-in  / rm  z'A?#  account  they  ab- 
stained from  transmuting  them , thereby  from  averting  the 

ideas  of  their  memory.  Afterwards  it  was  allowed  to  represent 
before  them  a most  pleasant  garden  full  of  lamps  and  candles  / 
instantly  they  paused  and  their  attention  was  fixed,  by  \ reason 
that  lamps  with  candles  signify  truths  which  are  lucid  from 
good  y hence  it  was  evident , that  their  attention  might  be  fixed 
in  viewing  things  material,  provided  the  signification  of  those 
things  in  .a  spiritual  sense  teas  insinuated  at  the  i ame  time  ; 
for  the  things  appertaining  to  such  spiritual  sense  are  ab- 
stracted from  material  things,  but  are  represented  in  material 
things. 

7073.  Moreover  I discoursed  with  them  concerning  sheep 
and  lambs , but  they  were  not  willing  to  hear  of  such  things , 
because  they  were  perceived  by  them  as  things  terrestrial  / the 
reason  was,  because  they  did  not  understand  what  innocence  is, 
which  lambs  signify,  as  was  apperceivable  from  this  circum- 
stance, that  when  I said  that  the  lambs  represented  in  heaven 
signify  innocence,  they  instantly  said,  that  they  did  not  know 
what  innocence  was,  but  only  as  to  the  name  / the  reason  is, 
because  they  are  affected  only  with  knowledges,  but  not  with 
uses,  which  are  the  ends  of  knowledges,  n.  6815  ; thus  they  are 
unable  to  know  from  internal  perception  what  innocence  is. 

7 07 4.  Some  of  the  spirits  of  the  earth  Mercury  came  to  me, 
being  sent  by  others,  with  intent  to  learn  what  I was  employed 
about  / to  whom  one  of  the  spirits  of  our  earth  said,  that  they 
might  tell  those  who  sent  them  not  to  speak  any  thing  but  what 
was  true,  and  not,  according  to  their  usual  practice,  suggest 
things  opposite  to  what  they  are  questioned  about  j for  if  any 
one  of  the  spirits  of  our  earth  was  to  do  so,  he  would  be  chas- 
tised for  it  j but  immediately  the  company,  which  was  at  a, 
distance,  from  which  those  spirits  were  sent  forth,  made  answer, 
that  if  they  must  be  chastised  on  that  account,  they  must  all  be 
chastised,  inasmuch  as  by  reason  of  acquired  habit  they  cannot 
do  otherwise  : they  said,  that  when  they  discourse  with  a man 
of  their  own  earth,  they  also  do  so,  but  this  not  with  any  inten- 
tion of  deceiving,  but  to  inspire  thereby  a desire  of  knowledge : 
for  when  they  suggest  things  opposite,  and  conceal  things  in  a 
certain  manner,  in  this  case  a desire  of  knowledge  is  excited, 
and  thereby  from  an  earnestness  to  explore  such  things,  the 
memory  is  enriched. 

7075.  1 also  discoursed  with  them  at  another  time  on  the 
same  subject,  and  because  I knew  that  they  spake  with  the  men 
of  their  earth,  I asked  in  what  manner  they  instruct  their  in- 
habitants ? they  said,  that  they  do  not  instruct  them  as  to  all 
particulars  in  relation  to  the  subject-matter  of  instruction,  but 


7073—7077.] 


EXODUS. 


259 


still  insinuate  some  apperception  of  it,  that  hence  a desire  of 
knowing  7nay  be  cherished  and  grow,  which  desire  would  per- 
ish, in  case  they  replied  to  all  particulars they  added,  that 
they  suggest  objections  of  things  opposite  also  for  this  reason, 
that  the  truth  afterwards  may  better  appear  ; for  all  truth  ap- 
pears by  relation  to  opposites. 

7076.  It  is  their  constant  custom  7iot  to  declare  to  another 
what  they  know,  but  still  they  are  willing  to  learn  from  alt 
others  what  is  known  to  them : nevertheless , with  their  own 
society  they  com7nunicate  all  things,  insomuch  that  wlmt  one 
knows,  all  know,  and  what  all  know,  each  one  knows  iii  that 
society. 

7077.  Inasmuch  as  the  spirits  of  Mercury  are  of  such  a 
quality  or  character,  and  still  abound  in  knowledges,  therefore 
they  are  principled  m a species  of  haughtmess,  n.  6813  ; hence 
they  suppose  that  they  know  so  much,  that  it  is  almost  impos- 
sible to  know  more  ; but  it  has  been  told  them  by  the  spirits  of 
our  earth,  that  their  knowledge  is  not  so  extensive  as  they  mi- 
agine,  but  comparatively  scanty,  and  that  the  things  which  they 
do  not  know  are  infinite  in  respect  to  what  they  do  know,  and 
as  the  waters  of  the  largest  ocean  compared  with  the  waters  of 
a very  small  fountain.  To  convince  them  that  this  is  the  case , 
it  was  given  that  a certain  angelic  spirit  should  discourse  with 
them,  and  should  tell  them  in  ge7ieral  what  they  knew,  and 
what  they  did  not  know,  and  that  there  were  infinite  things 
which  they  did  not  know,  also  that  eternity  would  not  suffice  for 
their  acquiring  even  a general  knowledge  of  things.  He  dis- 
coursed by  angelic  ideas  much  more  readily  than  they  did,  and 
because  he  discovered  to  them-  what  they  knew,  and  what  they' 
did  not  know,  they  were  struck  with  amazement.  After w arris 
I saw  another  angel  discoursing  with  them  : he  appeared  in 
some  altitude  to  the  right  j he  e7iumerated  very  many  things 
which  they  did  not  know  / and  afterwards  he  discoursed  with 
the7Yi  by  changes  of  state,  which  they  said  they  did  not  unde r- 
stand ; then  he  told  them,  that  every  chai'ige  of  state  contains 
infinite  things,  and  also  every  smallest  part  of  such  change. 

When  they  heard  this,  inasmuch  as  they  had  been  puffed  up 
with  self-conceit,  they  began  to  humble  themselves  ,*  the  humil- 
iation was  represented  by  the  sinking  downwards  of  their  vol- 
ume (volumen),  for  that  company  appeared  at  the  time  as  a 
volume,  infront  towards  the  left  at  a distance,  in  the  plane  of 
the  region  below  the  navel  j but  the  volume  appeared  as  it 
were  hollowed  in  the  7niddle,  and  elevated  at  the  sides  / a re- 
ciprocal 7noving  was  also  observed  therein  : they  were  also  told 
what  that  signified,  that  is,  what  they  thought  in  their  humil- 
iation, a7id  that  they  who  appeared  elevated  at  the  sides  were 
not  yet  in  a7iy  humiliation  / and  I saw  that  the  volume  was 
separated,  and  that  they  who  were  not  in  humiliation  were 


260 


EXODUS. 


[Chap.  iv. 


remanded  back  towards  their  orb , the  rest  remaining  where 
they  were.  Inasmuch  as  the  spirits  of  the  planet  Mercury 
shunned  the  spirits  of  our  earth , on  account  of  the  natural 
things  in  which  the  latter  are  principled , and  have  questioned 
whether  such  could  become  angels , n.  6928,  they  now  received 
for  answer  that  the  angel  who  discoursed  with  them  was  from 
this  earth. 

7078.  It  is  to  be  noted , that  the  spirits  of  other  earths  do 
not  appear  within  the  sphere  where  the  spirits  of  our  earth  are, 
but  out  of  it,  some  at  a greater , some  at  a lesser  distance , and 
also  in  different  directions  ; the  reason  is,  because  the  spirits 
of  one  earth  are  not  of  a similar  genius  and  life  with  the  spir- 
its of  another  earth ; also  because  they  constitute  other  prov- 
inces in  the  Grand  Man  ; the  dissimilitude  of  the  state  of  life 
causes  this  appearance  / but  in  the  inmost  heaven  they  do  not 
appear  separated  from  each  other.  The  spirits  of  Mercury 
however  do  not  appear  at  a certain  quarter,  nor  at  a certain 
distance , but  appear  sometimes  in  front',  sometimes  to  the  left, 
sometimes  a little  to  the  back  ; the  reason  is,  because  it  is  ah 
lowed  them  to  wander  through  the  unwerse,  to  procure  to  them- 
selves knowledges,  and  thereby  to  enrich  the  memory:  their 
planet  is  presented  to  spirits  at  the  back,  in  like  manner  the 
sun  of  the  world,  when  they  think  about  it,  for  there  does  not 
'the  least  of  it  appear  y the  reason  why  it  is  presented  at  the 
back  is,  because  the  sun  of  the  world  is  altogether  in  obscu- 
rity, and  is  darkness  to  those  who  are  in  the  other  life ; but 
the  sun  of  heaven,  or  the  Lord,  appears  in  front  towards  the 
idyht  eye,  inasmuch  as  thence  they  have  all  light,  for  the  right 
eye  not  only  corresponds  to  the  intellectual  sight,  so  far  as  it 
is  illuminated  by  truth , but  also  so  far  as  it  is  illuminated 
by  good,  n.  4410;  thus  the  Lord  looks  ad  man  from  good, 
and  illuminates  him  by  good. 

7079.  The  subject  concerning  the  spirits  of  the  planet  Mer- 
cury  will  be  continued  at  the  close  of  the  following  chapter . 


7078— 7083.J 


EXODUS. 


261 


EXODUS. 

CHAPTER  THE  FIFTH. 


THE  DOCTRINE  OF  CHARITY. 

7080.  IX  what  precedes  on  this  subject,  it  has  been  shown 
what  is  to  be  understood  by  neighbour ; we  proceed  now  to 
show  what  is  to  be  understood  by  charity  or  love,  which  ought 
to  be  exercised  towards  a neighbour. 

7081.  The  very  life  of  man  is  his  love,  and  such  as  his  love 
is,  such  is  his  life,  yea,  such  is  the  whole  man.  But  the  govern- 
ing or  ruling  love,  that  is,  the  love  of  what  is  regarded  as  an 
end,  is  wThat  constitutes  the  man : this  love  has  several  particu- 
lar and  singular  loves  subordinate  to  itself,  which  are  derivations 
from  itself,  and  appear  under  another  species,  nevertheless  the 
governing  love  is  in  each  of  these  loves,  and  directs  them,  and 
by  them,  as  by  mediate  ends,  respects  and  intends  its  own  end, 
which  is  the  primary  and  ultimate  end  of  them  all;  and  this 
both  directly  and  indirectly. 

7082.  There  are  two  principles  in  the  natural  world,  which 

constitute  life  therein,  viz.,  heat  and  light ; and  there  are  two 
principles  in  the  spiritual  world,  which  constitute  life  therein, 
viz.,  love  and  faith : the  heat  in  the  natural  world  corresponds 
to  love  in  the  spiritual  world,  and  the  light  in  the  natural 
world  corresponds  to  faith  in  the  spiritual  world  : hence  it  is; 
when  mention  is  made  of  spiritual  warmth  or  fire,  thereby  is 
meant  love ; and  when  mention  is  made  of  spiritual  light,  thereby 
is  meant  faith:  love  also  is  actually  the  vital  warmth  of  man, 
for  it  is  a known  thing  that  man  growls  warm  from  love  ; and 
faith  is  actually  the  light  of  man,  for  it  may  be  known  that 
man  is  enlightened  from  faith.  ? 

7083.  The  heat  and  light  in  the  natural  world  exist  from  the 
sun  of  that  world  ; but  spiritual  heat  and  spiritual  light,  or  love 
and  faith,  exist  from  the  sun  of  heaven  : the  sun  of  heaven  is 
the  Lord  ; the  heat  which  comes  from  him  as  a sun,  is  love,  and 
the  light  which  comes  from  him  as  a sun,  is  faith  : that  the  Lord 
is  light,  is  manifest  from  these  words  in  John,  “ Jesus  said,  I am 
the  light  of  the  world ; he  that  followeth  me,  shall  not  walk  in 
darkness,  but  shall  have  the  light  of  life ,”  viii.  12  ; and  that  the 
Lord  is  a sun,  is  manifest  from  these  words  in  Matthew,  k‘  When 


EXODUS. 


262 


[Chap,  v 


Jesus  was  transfigured,  his  face  shone  as  a sun , and  his  raiment 
became  as  light,”  xvii.  2. 

7084.  From  this  correspondence  it  may  also  be  known  Iiqw 
the  case  is  with  faith  and  with  love  : faith  without  love  is  as 
light  without  heat,  such  as  is  the  light  of  winter ; and  faith 
with  love  is  as  light  with  heat,  such  as  is  the  light  of  spring: 
that  in  the  light  of  spring  all  and  singular  things  grow  and 
flourish,  is  a known  fact;  and  also  that  in  the  light  of  winter 
all  and  singular  things  grow  torpid  and  die  : the  case  is  similar 
in  respect  to  faith  and  love. 

7085.  Inasmuch  now  as  love  is  the  source  of  the  life  of  man, 
and  inasmuch  as  the  whole  man  is  such  as  his  love  is,  and 
whereas  also  love  is  spiritual  conjunction,  it  hence  follows,  that 
all  in  the  other  life  are  consociated  according  to  loves,  for  every 
one’s  life,  that  is,  his  love,  follows  him  after  death ; they  who 
are  in  love  towards  their  neighbour,  and  in  love  to  God,  are 
consociated  in  heaven ; but  they  who  are  in  self-love  and  'the 
1 >ve  of  the  world,  are  consociated  in  hell;  for  self-love  is  oppo- 
site to  love  to  God,  and  the  love  of  the  world  is  opposite  to  love 
towards  the  neighbour. 

7086.  It  is  said  love  to  God,  and  thereby  is  meant  love  to 
the  Lord,  because  in  him  is  the  Trinity,  and  he  is  the  Lord  of 
heaven,  for  he  hath  “ all  power  in  heaven  and  in  earth,”  Matt. 
**xviii.  18. 


CHAPTER  Y. 

1.  AND  afterwards  came  Moses  and  Aaron,  and  said  to 
Pharaoh,  Thus  saith  Jehovah  God  of  Israel,  Send  away  my 
people,  and  let  them  perform  a feast  to  me  in  the  wilderness. 

2.  And  Pharaoh  said,  Who  is  Jehovah,  whose  voice  I shall 
hear,  to  send  away  Israel  ? I know  not  Jehovah,  and  also  I will 
not  send  away  Israel. 

3.  And  they  said,  The  God  of  the  Hebrews  hath  met  us ; let 
ns  go,  I pray,  a way  of  three  days  into  the  wilderness,  and  let 
us  sacrifice  to  Jehovah  our  God;  lest  perad venture  he  fall  into 
us  with  the  pestilence  and  the  sword. 

4.  And  the  king  of  Egypt  said  to  them,  Wherefore,  Moses 
and  Aaron,  do  ye  withdraw  the  people  from  their  works  ? go  ye 
to  your  burdens. 

5.  And  Pharaoh  said,  Behold,  the  people  of  the  land  now 
are  many,  arid  ye  have  made  them  to  cease  from  their  bur- 
dens. 

6.  And  Pharaoh  charged  in  that  day  the  exactors  in  the 
people,  and  their  moderators,  saying, 


7084—7086.] 


EXODUS. 


263 


7.  Ye  shall  not  add  to  give  chaff  to  the  people  to  make  brick, 
as  yesterday  the  day  b efore • y es terd ay , they  shall  go,  and  gather 
chaff  for  themselves. 

8.  And  the  tale  of  the  bricks,  which  they  made  yesterday 
the  day  before  yesterday,  ye  shall  put  upon  them,  ye  shall  not 
take  away  from  it,  because  they  are  remiss,  therefore  they  cry, 
saying.  Let  us  go,  let  us  sacrifice  to  our  God. 

9.  Let  the  service  be  aggravated  upon  the  men,  and  let. 
them  do  it,  and  not  have  respect  to  the  words  of  a lie. 

10.  And  the  exactors  of  the  people  wrent  forth,  and  their 
moderators,  and  said  to  the  people,  saying,  Thus  saith  Pharaoh, 
In  no  wise  I give  you  chaff. 

11.  Go  ye,  take  to  yourselves  chaff,  from  what  ye  have 
found,  because  nothing  shall  be  taken  away  from  your  service 
at  all. 

12.  And  the  people  dispersed  themselves  into  all  the  land 
of  Egypt  to  gather  stubble  for  chaff. 

13.  And  the  exactors  were  urgent,  saying,  Finish  your 
works,  the  word  of  a day  in  its  da}7,  as  if  chaff  was  therein. 

14.  And  the  moderators  of  the  sons  of  Israel  were  smitten, 
.whom  the  exactors  of  Pharaoh  set  over  them,  saying,  Where- 
fore do  ye  not  finish  your  appointed  task  to  make  brick,  as 
yesterday  the  day  before  yesterday,  also  yesterday,  also  to-day? 

15.  And  the  moderators  of  the  sons  of  Israel  came,  and  cried 
to  Pharaoh,  saying,  Wherefore  doest  thou  thus  to  thy  servants? 

16.  No  chaff  is  given  to  thy  servants,  and  they  say  to  us, 
Make  ye  brick,  and  behold  thy  servants  are  smitten,  and  thy 
people  have  sinned. 

17.  And  he  said,  Ye  are  remiss,  remiss,  therefore  ye  say, 
Let  us  go,  let  us  sacrifice  to  Jehovah. 

18.  And  now’  go  ye,  serve,  and  chaff  shall  not  be  given  you, 
and  the  tale  of  the  brick  ye  shall  give. 

19.  And  the  moderators  of  the  sons  of  Israel  saw  themselves 
in  evil,  saying,  Ye  shall  not  take  away  from  your  bricks  any 
thing  by  a day  in  its  day. 

20.  And  they  met  Moses  and  Aaron  standing  to  meet  them 
in  their  going  forth  from  Pharaoh. 

21.  And  they  said  to  them,  Let  Jehovah  see  upon  you,  and 
judge,  that  ye  have  caused  our  odour  to  stink  in  the  eyes  of 
Pharaoh,  and  in  the  eyes  of  his  servants,  to  give  a sword  into 
their  hand  to  slay  us. 

22.  And  Moses  returned  to  Jehovah,  and  said,  Lord,  where- 
fore hast  thou  done  evil  to  this  people  ? why  this  that  thou  hast 
sent  me  ? 

23.  And  from  the  time  that  I came  to  Pharaoh  to  speak  in 
thy  name,  he  hath  done  evil  to  this  people,  and  liberating  thou 
hast  not  liberated  thy  people. 


264: 


EXODUS. 


[Chap.  y. 


THE  CONTEXTS. 

7087.  IN’  this  chapter,  in  the  internal  sense,  the  subject  is 
continued  concerning  the  infestation  of  those  who  are  of  the 
spiritual  church  by  falses.  The  subject  first  treated  of  is  con-' 
cerning  those  who  infested,  that  they  did  not  at  all  attend  to 
divine  exhortation  : next  that  they  infested  afterwards  still  more, 
by  injecting  fallacious  and  fictitious  falses,  which  could  not  be 
shaken  off  by  those  who  were  of  the  spiritual  church  ; and  inas- 
much as  thus  they  could  not  remove  from  themselves  those 
who  infested,  therefore  they  lamented  before  the  Divine  Being 
or  Principle. 


THE  INTERNAL  SENSE. 

7088.  VERSES  1,  2,  3,  4.  And  afterwards  came  Moses  and 
Aaron , and  said  to  Pharaoh , Thus  saith  Jehovah  God  of 
Israel , Send'  away  my  people,  and  let  them  perform  a feast  to 
me  in  the  wilderness . And  Pharaoh  said , 'Who  is  Jehovah 
whose  voice  I shall  hear,  to  send  away  Israel  f I know  7iot 
Jehovah , and  also  I will  not  send'  away  Israel.  And  they  said , 
The  God  of  the  Hebrews  hath  met  us  ; let  us  go , I pray,  a way 
of  three  days  into  the  wilderness,  and  let  us  sacrifice  to  Jehovah 
our  God,  lest  peradventure  he  fall  into  us  with  the  pestilence 
and  the  sword.  And  the  king  of  Egypt  said  to  them,  Where- 
fore, Moses  and  Aaron,  do  ye  withdraw  the  people  from  their 
works  f go  ye  to  your  burdens.  And  afterwards  came  Moses  and 
Aaron,  signifies  the  divine  law  and  the  doctrine  thence  derived. 
And  said  to  Pharaoh,  signifies  exhortation  hence  to  those  who 
are  against  the  truths  of  the  church.  Thus  saith  Jehovah 
God  of  Israel,  signifies  that  it  was  from  the  divine  human  prin- 
ciple of  the  Lord.  Send  away  my  people,,  signifies  that  they 
should  desist  from  infesting  them.  And  let  them  perform  a feast 
to  mein  the  wilderness,  signifies  that  from  a glad  mind  ( animus ) 
they  may  worship  the  Lord  in  the  obscure  principle  of  faith  in 
which  they  are.  And  Pharaoh  said,  signifies  contrary  thought. 
Who  is  Jehovah  whose  voice  I shall  hear?  signifies  concerning 
the  Lord,  to  whose  exhortation  they  should  hearken.  To  send 
away  Israel,  signifies  that  they  should  desist.  I know  not  Je- 
hovah, signifies  that  they  care  not  for  the  Lord.  And  also  1 
will  not  send  away  Israel,  signifies  that  neither  will  they  desist 
from  infesting.  And  they  said,  The  God  of  the  Hebrews  hath 
met  us,  signifies  that  the  very  God  of  the  church  commanded. 
Let  us  go,  I pray,  a way  of  three  days  into  the  wilderness,  signh 


7087—7089.] 


EXODUS. 


265 


fies  that  they  should  be  in  a state  altogether  remote  from  falses, 
although  in  the  obscure  principle  of  faith.  And  let  us  sacrifice 
to  Jehovah  our  God,  signifies  that  they  may  worship  the  Lord. 
Lest  perad venture  he  fall  into  us  with  the  pestilence  and  the 
sword,  signifies  to  avoid  the  damnation  of  evil  and  the  false. 
And  the  king  of  Egypt  said  to  them,  signifies  reply  from  those 
who  are  in  falses.  Wherefore,  Moses  and  Aaron,  do.  ye  with- 
draw the  people  from  their  works?  signifies  that  their  divine 
law  and  doctrine  should  not  exempt  them  from  grievances. 
Go  ye  to  your  burdens,  signifies  that  they  should  live  in  com- 
bats. 

• 7089.  “ And  afterwards  came  Moses  and  Aaron.” — That 
hereby  is  signified  the  divine  law  and  the  doctrine  thence  de- 
rived, appears  from  the  representation  of  Moses,  as  denoting 
the  Lord  as  to  the  divine  law,  see  n.  6752  ; and  from  the 
representation  of  Aaron,  as  denoting  the  doctrine  of  good  and 
truth,  see  n.  6998.  By  the  divine  law,  which  Moses  represents, 
is  meant  the  Word  such  as  it  is  in  its  internal  sense,  thus  such  as 
it  is  in  the  heavens;  but  by  doctrine  is  meant  the  Word  such 
as  it  is  in  its  literal  sense,  thus  such  as  it  is  in  the  earths ; how 
much  they  differ,  may  be  manifest  from  what  has  been  here- 
tofore explained  as  to  the  internal  sense  of  the  Word  : let  the 
ten  precepts,  which  are  specifically  called  the  law,  serve  for 
illustration  ; the  literal  sense  of  these  precepts  is,  that  parents 
are  to  be  honoured,  that  murder  is  not  to  be  committed,  nor 
adultery,  nor  theft,  &c.,  but  the  internal  sense  is,  that  the  Lord 
is  to  be  worshipped,  that  hatred  ought  not  to  be  maintained, 
that  truth  ought  not  to  be  falsified,  and  that  no  one  ought  to 
claim  to  himself  what  is  the  Lord’s ; thus  are  these  four  pre- 
cepts of  the  decalogue  understood  in  heaven,  and  the  rest  also 
in  their  manner;  for  in  the  heavens  they  know  no  other  father 
but  the  Lord,  therefore  by  parents  being  to  be  honoured,  they 
understand  that  the  Lord  is  to  be  worshipped  ; neither  do  they 
know  in  the  heavens  what  it  is  to  commit  murder,  for  they  live 
for  ever,  but  instead  of  commiting  murder,  they  understand  to 
bear  hatred,  and  to  hurt  the  spiritual  life  of  any  one ; neither 
do  they  know  in  the  heavens  what  it  is  to  commit  adultery,  where- 
fore instead  of  commiting  adultery  they  understand  what  cor- 
responds to  it,  viz.,  the  falsification  of  truth ; and  instead  of 
stealing,  they  perceive  the  taking  away  any  thing  from  the  Lord, 
and  claiming  it  to  themselves,  as  good  and  truth  : such  is  that 
law,  and  also  the  whole  Word  in  the  heavens,  thus  such  in  the 
internal  sense,  yea,  it  is  still  deeper,  for  several  things  which  are 
thought  and  said  in  the  heavens,  do  not  fall  into  the  words  of 
human  speeeh,  because  in  the  heavens  the  world  is  spiritual  but 
not  natural ; and  those  things  which  are  of  the  spiritual  world 
transcend  those  which  are  of  the  natural  world,  in  the  same 
manner  as  immaterial  things  transcend  those  which  are  material ; 


266 


EXODUS. 


[Chap.  v. 

but  wliereas  material  things  correspond  to  immaterial,  the  latter 
may  be  expounded  by  the  former,  thus  by  natural  speech,  but 
not  spiritual : for  spiritual  speech  is  not  a speech  of  material 
expressions,  but  of  spiritual  expressions,  which  are  ideas  modi- 
fied into  expressions  in  the  spiritual  aura,  and  represented  by 
the  variegations  of  heavenly  light,  which  light  in  itself  is  no- 
thing but  divine  intelligence  and  wisdom  proceeding  from  the 
Lord.  From  these  considerations  it  may  be  manifest,  what  is 
meant  in  its  genuine  sense  by  the  divine  law  which  Moses 
represents,  and  what  by  the  doctrine  which  Aaron  represents. 

7090.  “ And  said  to  Pharaoh.” — That  hereby  is  signified 
exhortation  to  those  who  are  against  the  truths  of  the  church, 
appears  from  the  signification  of  saying,  because  by  Moses  and 
Aaron  from  divine  command,  as  denoting  exhortation,  as  also 
n.  7033  ; and  from  the  representation  of  Pharaoh,  as  denot- 
ing the  scientific  principle  which  is  against  the  truths  of  the 
church,  see  n.  6651,  6674,  6683,  thus  denoting  those  who  are  of 
such  a character.  The  subject  here  treated  of  and  in  what 
follows  is  concerning  those  of  the  spiritual  church  who  were 
saved  by  the  Lord’s  coming  into  the  world,  and  who  before  his 
coming  were  detained  in  the  lower  earth,  and  there  vexed  by 
falses,  that  is,  by  the  internals  who  are  in  falses  grounded  in 
evil  ; that  earth  is>  beneath  the  soles  of  the  feet  encompassed 
by  the  hells,  on  the  front  by  those  who  have  falsified  truths 
and  adulterated  goods  ; to  the  right  by  those  who  pervert 
divine  order,  and  hence  study  to  acquire  to  themselves  power; 
at  the  back  by  evil  genii,  who  from  self-love  have  secretly 
contrived  evil  against  the  neighbour;  at  a depth  beneath  them 
are  they  who  have  altogether  despised  the  Divine  Being  or 
Principle,  and  have  worshipped  nature,  and  hence  have  removed 
every  thing  spiritual  from  themselves : with  such  are  they 
encompassed  who  are  in  the  lower  earth,  where  before  the 
Lord’s  coming  they  wrho  were  of  the  spiritual  church  were 
reserved,  and  there  infested;  nevertheless  they  were  protected 
by  the  Lord,  and  wore  exalted  into  heaven  with  the  Lord, 
when  he  rose  again  ; see  on  this  subject  wdiat  wTas  before  said 
and  shown,  n.  6854,  6855,  6914,  6945,  7035.  The  lowor  earth, 
wrhere  they  were  reserved  who  wore  of  the  spiritual  church,  at 
(he  Lord’s  coming,  is  sometimes  mentioned  in  the  Word,  as  in 
Isaiah,  “ Sing  ye  heavens,  because  Jehovah  hath  done  it , break 
forth  into  joy  ye  lower  jparts  of  the  earth , resound  ye  mountains 
with  singing,  O forestand  every  tree  therein,  because  Jehovah 
hath  redeemed  Jacob,  and  rendered  himself  glorious  in  Israel,” 
xliv.  23 ; speaking  of  those  who  are  in  the  lower  earth,  that 
they  were  saved  by  the  Lord  ; Jacob  and  Israel  are  the  spirit- 
ual church,  Jacob  the  external  church,  Israel  the  internal,  n. 
3305,  4286,  6426.  And  in  Ezekiel,  “ I will  cause  thee  to  go 
down  with  those  that  go  down  to  the  pit , to  the  people  of  eter- 


7090,  7091.] 


EXODUS. 


267 


nity,  and  L will  cause  thee  to  dwell  in  the  earth  of  inferior 
things  or  principles  in  desolations,”  xxvi.  20.  Again,  “ To  the 
earth  of  inf erior  tilings  or  principles  in  the  midst  of  the  sons 
of  man,  to  them  that  go  down  to  the  pit ; whence  all  the  trees 
of  Eden  shall  comfort  thee  in  the  inf  erior  earth,  the  choice  and 
the  chief  of  Lebanon,  all  that  drink  waters,”  xxxi.  14,  16  : in 
these  passages  the  inferior  earth  denotes  the  residence  of  those 
who  were  of  the  spiritual  church.  At  this  day  also,  they  who 
are  of  the  church  and  have  tilled  their  ideas  with  worldly 
things,  and  also  with  earthly  things,  and  have  caused  the  truths 
of  faith  to  be  adjoined  to  such  things,  are  let  down  to  the  infe- 
rior earth,  and  there  also  are  in  combats,  and  this  until  those 
worldly  and  earthly  things  are  separated  from  the  truths  of  faith, 
and  such  things  inserted,  that  they  can  no  more  be  conjoined: 
when  this  is  accomplished,  they  are  then  elevated  thence  into 
heaven  ; for  until  such  things  are  removed  they  cannot  in  any 
wise  be  with  the  angels,  inasmuch  as  those  things' are  darkness 
and  defilements,  which  do  not  accord  with  the  light  and  purity 
of  heaven:  those  worldty  and  earthly  things  cannot  be  separated 
and  removed  except  by  combats  against  falses ; those  combats 
are  effected  in  this  manner:  they  who  are  in  the  inferior  earth 
are  infested  by  the  fallacies  and  consequent  falses  which  are  emit- 
ted from  the  internals  round  about,  but  are  refuted  by  the  Lord 
through  heaven,  and  at  the  same  time  on  this  occasion  truths  are 
insinuated,  and  these  truths  appear  as  appertaining  to  those  who 
are  in  combats  : hence  it  is  that  the  spiritual  church  is  to  be 
called  combating  or  militant ; but  at  this  day  it  is  rarely  a com- 
bating church  with  any  one  in  the  world,  for  the  man  of  the 
church,  whilst  he  lives  in  the  world,  does  not  endure  combat, 
by  reason  of  the  crew  of  evil  ones  in  the  midst  of  which  lie 
is,  and  by  reason  of  the  flesh,  in  which  he  is,  which  is  infirm  : 
man  in  the  other  life  may  be  kept  firmly  held  together  in  the 
bonds  of  conscience,  but  not  so  in  the  world,  for  if  in  the  world 
he  is  brought  into  any  thing  of  despair,  as  is  usually  the  case 
with  those  who  are  in  combats,  he  instantly  breaks  those  bonds  ; 
and  if  he  breaks  those  bonds,  he  then  falls  or  yields,  and  if  he 
so  falls  or  yields,  it  is  all  over  with  him  as  to  salvation  ; hence 
it  is,  that  few  within  the  church  at  this  day  are  admitted  by 
the  Lord  into  combats  in  favor  of  truths  against  falses  ; those 
combats  are  spiritual  temptations.  See  also  what  has  been 
before  shown  concerning  the  inferior  earth,  and  the  vastations 
there,  n.  4728,  4940  to  4951,  6854. 

7091.  “Thus  saith  Jehovah  God  of  Israel.” — That  hereby 
is  signified  from  the  divine  human  principle  of  the  Lord,  viz., 
exhortation  to  those  who  are  against  the  truths  of  the  church, 
appears  from  this  consideration,  that  by  Jehovah  God  of  Israel 
is  meant  the  Lord  as  to  the  divine  human  principle ; that  the 
Lord  is  Jehovah  in  the  Word,  see  n.  1343,  1736,  2921,  3023, 


268 


EXODUS. 


[Chap,  v 


3035,  5041,  5663,  6303,  6281,  6905  ; he  is  called  the  God  of 
Israel,  because  by  Israel  is  signified  the  Lord’s  spiritual  king- 
dom, n.  6426,  6637,  and  because  the  Lord  by  his  coming  into 
the  world  saved  those  who  were  of  that  kingdom  or  of  that 
church,  n.  6854,  6914,  7035  ; the  reason  why  the  God  of  Israel 
denotes  the  Lord  as  to  the  divine  human  principle,  is,  because 
they  who  are  of  that  church,  have  natural  ideas  concerning 
every  thing  spiritual  and  celestial,  and  also  concerning  the 
Divine  Being  or  Principle,  wherefore  unless  they  thought  con- 
cerning the  Divine  Being  or  Principle  as  concerning  a natural 
man,  they  would  not  be  conjoined  to  the  Divine  Being  or  Prim 
ciple  by  any  thing  of  affection  ; for  if  they  thought  concerning 
the  Divine  Being  or  Principle  not  as  concerning  a natural  man, 
they  would  either  have  no  ideas,  or  enormous  ones  concerning' 
the  Divine  Being  or  Principle,  and  would  thereby  defile  the 
Divine  Being  or  Principle;  hence  it  is,  that  by  the  God  of 
Israel  is  meant  the  Lord  as  to  the  divine  human  principle,  and 
indeed  as  to  the  divine  natural  principle  : that  by  Israel  and 
Jacob  in  the  supreme  sense  is  meant  the  Lord  as  to  the  divine 
natural  principle,  by  Israel  as  to  the  internal  divine  natural 
principle,  and  by  Jacob  as  to  the  external  divine  natural  prin- 
ciple, see  n.  4570;  and  that  they  who  are  of  the  spiritual 
church  were  saved  and  are  saved  by  the  Lord’s  divine  human 
principle,  n.  2833,  2834 ; also  that  the  man  of  the  spiritual 
church,  who  is  Israel,  is  interior  natural,  n.  4286,  4402.  From 
these  considerations  now  it  is  evident,  why  the  Lord  in  the 
Word  is  called  Jehovah  God  of  Israel,  and  Jehovah  the  Holy 
One  of  Israel ; every  one  may  know  that  the  Divine  Being  or 
Principle  must  be  so  named,  merely  in  agreement  with  some- 
thing holy  not  apparent  in  the  sense  of  the  letter.  That  the 
Lord  as  to  the  divine  natural  principle  is  meant  by  the  God  of 
Israel,  is  evident  from  several  passages  in  the  Word  ; manifestly 
from  the  following  : “ That  Moses  and  Aaron,  Nadab  and  Abihu, 
and  seventy  elders  of  Israel,  saw  the  God  of  Israel , under 
whose  feet  was  as  it  were  the  work  of  a sapphire  stone,  and  as  it 
were  the  substance  of  heaven  as  to  cleanness,”  Exod.  xxiv.  9, 
10.  That  it  was  the  Lord,  and  not  Jehovah  who  is  called  the 
Father,  is  manifest  from  the  Lord’s  words  in  John,  “No  one 
hath  seen  God  at  any  time,”  i.  18;  “Ye  have  neither  heard 
his  voice  at  any  time  nor  seen  his  shape,”  v.  37.  And  in  Isaiah, 
“ I will  give  to  thee  the  treasures  of  darkness,  and  hidden 
riches  of  secret  places,  that  thou  rnayest  know  that  I Jehovah, 
who  have  called  thee  by  thy  name,  am  the  God  of  Israel ,”  xlv.  3. 
And  in  Ezekiel,  “ Upon  the  head  of  the  cherubs  was  as  it  were 
the  aspect  of  a sapphire  stone,  the  likeness  of  a throne,  the  like- 
ness as  it  were  the  aspect  of  a man  upon  it  above  ; and  he  had 
the  aspect  of  fire  and  a rainbow,  and  of  splendour  round  about,” 
i.  26,  27,  28 : these  things  are  called  the  glory  of  Jehovah  and 


7092,  7093.] 


EXODUS. 


269 


of  the  God  of  Israel , i.  28  ; viii.  4;  ix.  3;  x.  19,  20,  of  the 
same  prophet;  and  also  where  the  new  temple  is  treated  of  in 
the  same,  xliii.  2 ; xliv.  2 ; besides  in  several  other  passages, 
as  Isaiah  xvii.  6 ; xxi.  10, 17  ; xxiv.  15  ; xli.  17  ; Psalm  xli.  13  ; 
lix.  5 ; lxviii.  8,  35 ; lxix.  6 ; lxxii.  18,  and  elsewhere  : and  also 
the  Holt  One  of  Israel,  Isaiah  i.  4 ; v.  19  ; x.  20  ; xvii.  7 ; xxx 
11,  12,  15;  xlix.  7 ; lx.  9,  14  ; Ezekiel  xxxix.  7.  That  the  God 
of  Israel  and  the  Holy  One  of  Israel  is  the  Lord  as  to  the  divine 
human  principle,  is  manifest  also  from  this  consideration,  that 
he  is  called  the  Redeemer,  the  Saviour,  the  Maker ; the  Redeemer, 
in  Isaiah,  “ our  Redeemer  Jehovah  Zehaoth.  His  name  the  Holy 
One  of  Israel ,”  xlvii.  4 ; also  xli.  14  ; xliii.  14  ; xlviii.  17  ; livL 
5 ; the  Saviour,  in  Isaiah  xliii.  3 ; the  Maker,  in  Isaiah  xlv. 
11.  From  these  considerations  also  it  is  evident,  that  by  Jeho- 
vah in  the  Word  of  the  Old  Testament,  no  other  is  meant  than 
the  Lord,  for  he  is  called  Jehovah  God  and  the  Holy  One  of 
Israel,  the  Redeemer,  the  Saviour,  the  Maker  ; Jehovah  the 
Redeemer  and  Saviour,  in  Isaiah,  “That  all  flesh  may  know 
that  I am  Jehovah  thy  Saviour,  and  thy  Redeemer  the  mighty 
one  of  Jacob,”  xlix.  26  ; again  in  the  same  prophet,  “ That  thou 
mayest  know  that  I Jehovah  am  thy  Saviour  and  thy  Redeemer, 
the  powerful  one  of  Israel,”  lx.  16;  and  also  xliii.  14;  xliv.  6, 
24  ; liv.  8 ; lxiii.  16 ; Psalm  xix.  14.  That  the  Lord  saved 
Israel,  that  is,  those  who  are  of  the  spiritual  church,  in  Isaiah, 
“I  will  mention  the  mercies  of  Jehovah,  the  praises  of  Jehovah, 
according  to  all  that  Jehovah  hath  recompensed  to  us,  abound- 
ing in  goodness  to  the  house  of  Israel ; he  said,  Certainly  they 
are  my  people,  sons  who  do  not  lie  ; therefore  he  became  to  them 
a Saviour  / in  all  their  straitness,  he  had  straitness  ; and  the 
angel  of  his  faces  liberated  them,  by  reason  of  his  love  and  his 
indulgence,  he  redeemed  them,  and  took  them.,  and  carried  them 
all  the  days  of  eternity ,”  lxiii.  7,  8,  9. 

7092.  “Send  away  my  people.” — That  hereby  is  signified 
that  they  should  desist  from  infesting  them,  appears  from  the 
signification  of  sending  away,  when  it  is  said  to  Pharaoh,  by 
whom  is  represented  the  false  principle  which  infests  the  truths 
of  the  church,  as  denoting  to  desist  from  infestation  ; and  from 
the  representation  of  the  sons  of  Israel,  who  are  here  my  people, 
as  denoting  those  who  are  of  the  spiritual  church,  see  n.  6426, 
6637. 

7093.  “And  let  them  perform  a feast  to  me  in  the  wilder- 
ness.”— That  hereby  is  signified  that  from  a glad  mind  ( animus ) 
they  may  worship  the  Lord,  in  the  obscure  principle  of  faith  in 
which  they  are,  appears  from  the  signification  of  performing  a 
feast,  as  denoting  worship  from  a glad  mind,  of  which  we  shall 
speak  presently ; that  it  is  the  Lord  to  whom  they  were  to  per- 
form the  feast,  and  who  is  here  meant  by  to  me,  or  by  Jehovah, 
see  just  above,  n.  7091;  and  from  the  signification  of  wilder- 


270 


EXODUS. 


[Chap.  v. 

hops,  ns  denoting  the  obscure  principle  of  faith,  see  n.  2708 
7055  ; flint  the}7  who  are  of  the  spiritual  church,  are  respect 
ivelv  in  nn  obscure  principle  of  faith,  see  n.  2708,  2715,  2716, 
2718,  2831,  2849,  2935,  2937,  3241,  3246,  3833,  6289,  6500, 
6945.  The  reason  why  by  performing  a feast  is  signified  wor- 
ship from  a glad  mind,  is,  because  the  feast  was  to  be  performed 
at  a way  of  three  days  from  Egypt,  thus  in  a state  of  non-infest- 
ation bv  falses,  that  is,  in  a state  of  liberty ; for  he  who  is  lib- 
erated from  falses  and  from  the  straitness  in  which  he  is  on  the 
occasion,  from  a glad  mind  pays  thanks  to  God,  thus  performs 
a feast : the  feasts  also,  which  were  instituted  amongst  that 
people,  which  were  three  every  year,  are  likewise  said  to  have 
been  instituted  in  memory  of  their  liberation  from  slavery  in 
Egypt,  that  is,  in  the  spiritual  sense,  in  memory  of  liberation 
from  infestation  by  falses,  by  the  Lord’s  coming  into  the  world  : 
on  tliis  account  also  it  was  commanded,  that  on  such  occasions 
they  should  be  glad  ; as  is  evident  in  Moses,  speaking  of  the 
feast  of  tabernacles,  “In  the  feast  of  tabernacles,  they  shall 
take  on  the  first  day,  the  fruit  of  a tree  of  honour,  the  branches 
of  ( spathas ) palms,  the  branch  of  a thick  tree,  and  willows  of 
the  torrent,  and  ye  shall  be  glad  before  Jehovah  your  God  seven 
daysf  Levit,.  xxiii.  40:  by  the  fruit  of  a tree  of  honour,  the 
branches  of  palms,  the  branch  of  a thick  tree,  and  willows  of 
the  torrent,  is  signified  joy  grounded  in  good  and  truth  from 
man’s  inmost  principle  to  his  external ; the  good  of  love,  which 
is  inmost,  is  signified  by  the  fruit  of  a tree  of  honour,  the  good 
of  faith  by  the  branches  of  palms,  scientific  truth  by  the  branch 
of  a thick  tree,  and  sensual  truth,  which  is  most  external,  by 
the  willows  of  the  torrent;  that  those  things  were  ordered  to  be 
taken,  could  not  be  without  a cause  from  the  spiritual  world, 
which  cause  cannot  in  any  wise  appear  to  any  one  except  from 
the  internal  sense.  That  they  were  to  be  glad  in  the  feast  of 
weeks,  is  further  evident  from  Moses,  .“Thou  shalt  perform  the 
feast  of  weeks  to  Jehovah  thy  God,  and  thou  shalt  be  glad  be- 
fore Jehovah  thy  God , thou  and  thy  son,  and  thy  daughter, 
and  thy  man-servant,  and  thy  maid-servant,  and  the  Levite 
who  is  in  thy  gates,”  Deut.  xvi.  10,  11 ; by  these  words  also, 
in  the  internal  sense,  is  signified  gladness  grounded  in  good  and 
truth  from  the  inmost  principle  to  the  external.  That  gladness 
was  to  be  in  the  feasts,  and  thus  that  to  perform  a feast  denotes 
to  worship  from  a glad  mind,  is  also  evident  from  the  following 
passages : “ Ye  shall  have  a song , as  the  feast  of  a night  to  be 
sanctified,”  Isaiah  xxx.  29.  And  in  Nahum,  “Behold  upon 
the  mountains  the  feet  of  him  that  bringeth  good  tidings , that 
proclaimeth  peace:  keep  thy  feasts , O Judah , render  thy  vows, 
because  Belial  shall  no  longer  add  to  pass  through  thee,  he 
shall  be  all  cut  off,”  i.  15.  And  in  Zechariah,  “Fasts  shall  be 
t<>  the  house  of  Judah  for  joy , and  for  gladness , and  for  good 


7094 — 7097.] 


EXODUS. 


271 


feasts  ; only  love  truth  and  peace,”  viii.  19.  And  in  Rosea, 
“I  will  cause  to  cease  all  joy,  her  feast,  her  new  moon,”  ii.  2. 
And  in  Amos,  ‘‘I  will  turn  your  feasts  into  mourning,  and  all 
your  songs  into  lamentation,”  viii.  10.  That  to  perform  a feast 
denotes  worship  from  a glad  mind,  that  they  were  liberated 
from  servitude  in  Egypt,  that  is,  in  the  spiritual  sense,  that  they 
were  liberated  from  infestation  by  falses,  is  manifest  from  the 
feast  of  the  passover,  which  feast  was  commanded  to  be  cele- 
brated yearly  on  the  day  when  they  went  forth  out  of  Egypt, 
and  this  on  account  of  the  liberation  of  the  sons  of  Israel  from 
servitude,  that  is,  on  account  of  the  liberation  of  those  who  are 
of  the  spiritual  church  from  falses,  tints  from  damnation  ; and 
whereas  the  Lord  liberated  them  by  his  coming,  and  elevated 
them  with  himself  into  heaven  when  he  rose  again,  therefore 
this  also  was  done  at  the  passover;  this  is  likewise  signified  by 
the  Lord’s  words  in  John,  “ Now  is  the  judgment  of  this  world, 
now  shall  the  prince  of  this  world  be  cast  out  abroad  ; but  I,  if  I 
be  raised  up  from  the  earth,  will  draw  all  to  myself,”  x ii.  81,  32. 

7094.  “And  Pharaoh  said.” — That  hereby  is  signified  con 
trary  thought,  appears  from  the  signification  of  saying,  as  denot- 
ing to  think,  see  n.  3395  ; that  it  denotes  contrary  thought  from 
those  who  infest,  who  are  represented  by  Pharaoh,  is  evident 
from  what  now  follows,  for  Pharaoh  did  not  at  all  desist,  but 
still  more  aggrieved  the  sons  of  Israel. 

7095.  “Who  is  Jehovah,  whose  voice  I shall  hear.” — That 
hereby  is  signified  concerning  the  Lord  to  whose  exhortation 
they  should  hearken,  viz.,  contrary  thought,  appears  from  the 
signification  of  voice,  as  here  denoting  exhortation,  because 
denoting  those  things  which  Moses  and  Aaron  said  to  Pharaoh, 
see*n.  7090;  and  from  the  signification  of  hearing,  as  denoting 
to  obey,  see  n.  2542,  3869,  5017 ; thus  to  hear  a voice  denotes 
to  obey  or  hearken  to  exhortation  : that  it  is  the  Lord,  to  whose 
exhortation  he  was  unwilling  to  hearken,  is  because  bv  Jeho- 
vah in  the  Word  no  other  than  the  Lord  is  meant,  see  above, 
n.  7090. 

7096.  “To  send  away  Israel.” — That  hereby  is  signified 
that  they  should  desist,  appears  from  the  signification  of  send- 
ing away,  as  denoting  to  desist,  as  above,  n.  7092,  viz.,  from 
infesting  those  who  are  of  the  spiritual  church,  who  are  here 
the  people ; that  the  sons  of  Israel  denote  those  who  are  of  the 
spiritual  church,  see  n.  6426. 

7097.  “ I know  not  Jehovah.” — That  hereby  is  signified  that 
they  do  not  care  for  the  Lord,  appears  from  the  signification  of 
not  knowing,  as  denoting  not  to  care  for,  for  he  who  does  not 
care  for,  says  that  he  does  not  know;  that  by  Jehovah  is  meant 
the  Lord,  see  above,  n.  7090.  In  respect  to  Pharaoh  saying 
that  he  does  not  know  Jehovah,  the  case  is  this : the  Egyptians 
from  ancient  time  knew  Jehovah,  by  reason  that  even  in  Egypt 


272 


EXODUS. 


[Chap.  v. 

there  had  been  an  ancient  church,  as  may  manifestly  appear  from 
this  consideration,  that  they  had  amongst  them  the  representa- 
tives and  significatives  of  that  church ; the  Egyptian  hierogly- 
phics are  nothing  else  but  such  representatives  and  significa- 
tives; for  by  them  were  signified  things  spiritual,  they  knew 
also  that  they  actually  corresponded;  and  inasmuch  as  they 
began  to  apply  such  things  in  their  sacred  worship,  and  to  wor- 
ship them,  and  at  length  also  to  turn  them  into  things  magical, 
and  thereby  to  be  associated  to  the  diabolical  crew  in  hell,  there- 
fore they  altogether  destroyed  the  ancient  church  amongst  them- 
selves : hence  it  is,  that  by  the  Egyptians  in  the  Word  are  sig- 
nified the  perverse  scientifics  of  the  church,  also  the  falses  which 
are  contrary  to  the  truths  of  the  church.  When  divine  worship 
was  thus  perverted  in  Egypt,  then  also  it  was  no  longer  allowed 
them  to  wmrship  Jehovah,  and  at  length  not  even  to  know  that 
Jehovah  was  the  God  of  the  ancient  church,  and  this  on  this 
account,  lest  they  should  profane  the  name  of  Jehovah.  That 
the  name  of  Jehovah  was  also  known  at  that  time,  and  this  be- 
fore it  was  again  declared  to  the  posterity  of  Abraham  by  Moses 
in  Mount  Horeb,  evidently  appears  from  this  consideration,  that 
Balaam,  who  was  from  Syria,  not  only  knewr  Jehovah,  but  also 
adored  him,  and  likewise  sacrificed  to  him,  see  Numb,  xxii., 
xxiii.,  xxiv.  From  these  considerations  now  it  may  be  known 
why  Pharaoh  said,  Who  is  Jehovah  whose  voice  I shall  hear  to 
send  away  the  people?  I know  not  Jehovah.  But  whereas  by 
Pharaoh  are  represented  those  in  the  hells  who  are  in  falses,  and 
who  infest  those  who  are  of  the  spiritual  church,  therefore  it 
may  be  expedient  to  say  how  the  case  is  with  these : they  who 
are  in  the  hells,  and  infest  those  who  are  of  the  spiritual  church, 
are  for  the  most  part  of  such  as  have  said  that  faith  alone  saves, 
and  yet  have  lived  the  life  contrary  to  faith  ; and  whereas  after 
the  death  of  the  body  the  life  remains,  thus  the  evil  which  they 
have  thought,  contrived,  and  done,  therefore  to  defend  the  evils 
of  their  life,  they  either  apply  those  things  which  they  have 
said  to  be  of  faith,  or  altogether  reject  them : but  lest  they 
should  abuse  the  truths  of  faith,  they  are  deprived  of  them,  and 
when  they  are  deprived  of  them,  they  eagerly  seize  upon  falses, 
which  are  altogether  contrary  to  the  truths  of  faith,  and  after- 
wards by  falses  infest  those  wrho  are  in  truths;  this  in  such  case 
is  the  delight  of  their  lives ; several  also  of  them,  to  the  intent 
that  they  may  procure  to  themselves  power,  learn  magical  arts  ; 
this  is  done  by  those  who  by  various  arts,  which  they  devised 
in  the  world,  have  deceived  their  neighbour,  and  from  success 
have  attributed  all  things  afterwards  to  their  own  prudence. 
They  who  have  become  of  such  a character,  acknowledge  the 
Father  the  Creator  of  the  universe,  but  not  the  Lord;  concern-' 
ing  the  Lord  they  say  as  Pharaoh  here  says  concerning  Jeho- 
vah, Who  is  Jehovah  ? I know  not  Jehovah  ; yea,  as  the  univer^ 


7098—7102.] 


EXODUS. 


273 


sal  sphere  of  heaven  is  full  of  the  acknowledgment  and  love  of 
the  Lord,  so  the  universal  sphere,  of  the  hells  is  full  of  denial  of 
the  Lord  and  hatred  against  him;  neither  can  they  endure  that 
he  should  be  named.  Those  internals  are  such,  that  they  do 
not  desist  on  account  of  exhortations  and  threats,  for  so  great  is 
the  delight  of  their  lives  to  infest  the  well-disposed,  and  divert, 
them  from  acknowledgment  of  the  Lord,  and  faith  in  him,  that 
this  very  delight  of  their  lives  ^ increased  by  exhortations  to 
desist,  for  hence  they  believe,  that  it  will  shortly  be  all  over 
with  those  whom  they  infest.  These  now  are  they  who  are 
specifically  meant  by  Pharaoh  and  by  the  Egyptians. 

7098.  “And  also  I will  not  send  away  Israel.” — That  here- 
by is  signified  that  neither  will  they  desist  from  infesting,  ap- 
pears from  what  is  said  above,  n.  7092,  7096. 

7099.  “And  they  said,  The  God  of  the  Hebrews  hath  met 
us.” — That  hereby  is  signified  that  the  very  God  himself  of  the 
church  commanded,  appears  from  the  signification  of  the  He- 
brews, as  denoting  those  who  are  of  the  church,  see  n.  6675, 
6684,  6738 ; and  from  the  signification  of  meeting,  as  denoting 
to  command,  see  n.  6903. 

7100.  “ Let  us  go,  I pray,  a way  of  three  days  into  the  wil- 
derness.”— That  hereby  is  signified  that  they  should  be  in  a 
state  altogether  remote  from  the  false  principle,  although  in 
the  obscure  principle  of  faith,  see  n.  6904,  where  like  words 
occur. 

7101.  “And  let  us  sacrifice  to  Jehovah  our  God.” — That 
hereby  is  signified  that  they  may  worship  the  Lord,  see  n.  6905, 
where  also  like  words  occur. 

7102.  “Lest  peradventure  he  fall  into  ns  with  the  pesti- 
lence and  the  sword.” — That  hereby  is  signified  to  avoid  the 
damnation  of  evil  and  the  false,  appears  from  the  signification 
of  the  expression,  “Lest  peradventure  he  fall  into,”  as  denoting 
lest  they  should  run  into,  viz.,  damnation  ; and  from  the  signi- 
fication of  pestilence,  as  denoting  the  damnation  of  evil,  of 
which  we  shall  speak  presently;  and  from  the  signification  of 
the  sword,  as  denoting  the  vastation  <>f  truth,  also  the  punish- 
ment of  the  false,  see  n.  2799,  thus  also  damnation,  for  the  pun- 
ishment of  the  false,  when  truth  is  devastated,  is  damnation.  In 
the  Word  mention  is  made  of  four  kinds  of  vastations  and  pun- 
ishments, viz.,  the  sword,  the  famine,  the  evil  beast,  and  the 
pestilence;  and  by  the  sword  is  signified  the  vastation  of  truth, 
and  the  punishment  of  the  false ; by  th z famine  the  vastation 
of  good  and  the  punishment  of  evil ; by  the  evil  heast  the  pun- 
ishment of  evil  grounded  in  the  false ; by  the  pestilence  the 
punishment  of  evil  which  is  not  grounded  in  the  false  but  in 
evil;  and  whereas  punishment  is  signified,  damnation  is  also 
signified,  for  this  is  the  punishment  of  those  who  persevere  in 
evil:  concerning  these  four  kinds  of  punishments- it  is  thus 

VOL.  VII.  IS 


274 


EXODUS. 


[Chap,  iv 

written  in  Ezekiel,  “When  I shall  send  npon  Jerusalem  my' 
four  evil  judgments , the  sword , and  the  famine , and  the  evil 
beasts , and  the  pestilence,  to  cut  off  from  it  man  and  beast,' ”xiv. 
21.  Again,  in  the  same  prophet,  “I  will  send  upon  you  the 
famine,  and  the  evil  beast,  and  I will  make  thee  childless,  and 
the  pestilence  and  the  blood  shall  pass  through  thee,  especially 
I will  bring  the  sword  upon  thee,”  v.  17.  That  by  the  pesti- 
lence is  signified  the  punishment  of  evil,  and  its  damnation,  is 
evident  from  the  following  passages:  in  Ezekiel,  “They  that 
are  in  the  wastes  shall  die  by  the  sword , and  he  who  is  on  the 
faces  of  the  field  I will  give  to  the  wild,  beasts  to  devour  him, 
and  they  who  are  in  forts  and  in  caves  shall  die  by  the  pesti- 
lencef  xxxiii.  27 ; to  die  by  the  sword  in  wastes,  denotes  to  be 
in  the  vastation  of  truth,  and  thence  in  the  damnation  of*  the 
false ; for  him  who  is  on  the  faces  of  the  field  to  be  given  to  the 
wild  beasts  to  devour,  denotes  the  damnation  of  those  who  are 
in  evil  grounded  in  the  false ; they  who  are  in  forts  and  caves 
to  die  by  the  pestilence,  denotes  the  damnation  of  evil  which 
fortifies  itself  by  the  false.  Again,  in  the  same  prophet,  “ The 
sword  without,  and  the  pestilence  and  the  famine  within  • he 
who  is  in  the  field  shall  die  by  the  sword,  but  he  who  is  in  the 
city,  the  famine  and  the  pestilence  shall  devour  him,”  vii.  15  ; 
where  the  sword  denotes  the  vastation  of  truth  and  the  damna- 
tion of  the  false;  the  famine  and  the  pestilence  denote  the  vas- 
tation of  good  and  the  damnation  of  evil ; the  sword  is  said  to 
be  without,  and  the  famine  and  the  pestilence  within,  because 
the  vastation  of  truth  is  without,  but  the  vastation  of  good 
within  ; but  when  the  life  is  formed  according  to  the  false, 
damnation  is  signified  by  him  who  is  in  the  field  dying  by  the 
sword,  and  when  the  life  is  in  evil,  which  is  defended  by  the 
false,  damnation  is  signified  by  the  famine  and  the  pestilence 
devouring  him  who  is  in  the  city.  And  in  Leviticus,  “ I will 
bring  upon  you  the  sword  that  shall  avenge  the  avenging  of  the 
covenant;  wdiere,  if  ye  shall  be  gathered  together  into  your 
cities,  I will  send  the  pestilence  into  the  midst  of  you,  and  will 
deliver  you  into  the  hand  of  the  enemy,  whilst  I am  about  to 
break  the  staff  of  your  bread,”  xxvi.  25,  26 ; where  in  like  man- 
ner the  sword  denotes  the  vastation  of  truth  and  the  damnation 
of*  the  false;  the  pestilence  denotes  the  damnation  of  evil;  the 
vastation  of  good,  which  is  signified  by  famine,  is  described  by 
breaking  the  staff  of  their  bread  ; by  the  cities  into  which  they 
might  be  gathered  together,  in  like  manner  as  above,  are  signi- 
fied the  falses  by  which  they  defend  evils;  that  cities  denote 
truths,  thus,  in  the  opposite  sense,  falses,  see  n.  402,  2268,  2712, 
2943,  3216,  4492,  4493.  And  in  Ezekiel,  “Therefore  because 
ye  have  polluted  my  sanctuary  with  all  thine  abominations,  a 
third  part  of  thee  shall  die  by  the  pestilence,  and  they  shall  he 
consumed  in  the  midst  of  thee;  afterwards  a third  shall  fall  by 


7102.] 


EXODUS. 


275 


the  sword  about  thee ; lastly,  I will  disperse  a third  into  every 
wind,  so  that  I will  unsheath  the  sword  after  them,”  v.  12* 
where  famine  denotes  the  damnation  of  evil,  sword  the  damna- 
tion of  the  false ; to  disperse  into  every  wind,  and  to  unsheath 
the  sword  after  them,  denotes  to  dissipate  truths,  and  to  snatch 
at  falses.  And  in  Jeremiah,  “ If  they  shall  offer  the  burnt- 
offering  or  the  meat-offering,  I do  not  approve  them,  but  I will 
consume  them  with  the  sword , the  famine , and  the  pestilence  f 
xiv.  12.  Again  in  the  same  prophet,  “I  will  smite  the  inhabi- 
tants of  this  city,  both  man  and  beast,  they  shall  die  by  a great 
pestilence ; afterwards  I will  give  Zedekiah  king  of  Judah,  and 
his  servants,  and  people,  and  they  that  remain  in  this  cit y from 
the  pestilence,  and  from  the  sword , and  from  the  famine,  into 
the  hand  of  Nebuchadnezzar  ; he  that  remaineth  in  this  city 
shall  die  by  the  sword , and  the  famine,  and  the  pestilence  / but 
lie  who  goeth  forth  and  deserteth  to  the  Chaldeans  that  besiege 
you,  shall  live,  and  his  soul  shall  become  to  him  for  a spoil,7’ 
xxi.  6,  7,  9.  Again,  in  the  same  prophet,  “I  will  send  into 
them  the  sword,  the  famine , and  the  pestilence,  until  they  be 
consumed  from  off  the  earth,”  xxiv.  10  ; where  also  by  the 
sword  is  signified  the  vastation  of  truth,  by  the  famine  the 
vastation  of  good,  by  the  pestilence  damnation.  The  like  is  sig- 
nified by  the  sword,  the  famine,  and  the  pestilence  in  the  fol- 
lowing passages:  Jeremiah  xxvii.  8;  xxix.  17,  18;  xxxii.  24-, 
36 ; xxxiv.  17 ; xxxviii.  2;  xlii.  17,  22;  xliv.  13;  Ezekiel  xii.  16. 
Inasmuch  as  those 'three  things  follow  in  their  order,  therefore 
those  three  things  were  proposed  to  David  by  the  prophet  Gad, 
viz.,  whether  seven  years  of  famine  should  come  ; or  he  should 
fly  three  months  before  the  enemies ; or  three  days’  pestilence 
should  be  in  the  land,  2 Sam.  xxiv.  13,  where  to  fly  before  the 
enemies  denotes  the  sword.  And  in  Amos,  “ 1 have  sent  into 
you  the  pestilence  in  the  way  of  Egypt,  I have  slain  with  the 
sword  }Tour  young  men,  with  the  captivity  of  your  horses,”  iv. 
10;  the  pestilence  in  the  wav  of  Egypt  denotes  the  vastation 
of  good  by  falses,  which  are  the  way  of  Egypt;  I have  slain  the 
young  men  by  the  sword  with  the  captivity  of  horses,  denotes 
the  vastation  of  truth  ; by  young  men  are  signified  truths,  and 
by  horses  things  intellectual,  n.  2761,  2762,  3217,  5321,  6534-. 
And  in  Ezekiel,  “ The  pestilence  and  blood  shall  pass  through 
thee,”  v.  17.  Again,  in  the  same  prophet,  “ I will  send  into 
her  the  pestilence  and  blood  in  her  streets,”  xxviii.  23,  where 
pestilence  denotes  adulterated  good,  and  blood  falsified  truth  ; 
that  blood  denotes  falsified  truth,  see  n.  4735,  4978.  And  in 
David,  “Thou  slialt  not  be  afraid  for  thyself  at  the  terror  of 
night,  at  the  weapon  that  flietli  by  day,  at  the  pestilence  which 
creepeth  in  thick  darkness,  at  the  death  which  wasteth  at  mid- 
da}7,”  Psalm  xci.  5,  6;  where  the  terror  of  night  denotes-  tho 
false  principle  which  is  in  secret ; the  weapon  which  flietli  bj 


976 


EXODUS. 


[Chap.  y. 

day  denotes  the  false  principle  which  is  in  manifestation  ; the 
pestilence  which  creepeth  in  darkness,  denotes  the  evil  which 
is  in  secret ; the  death  which  wasteth  at  mid-day,  denotes  the 
evil  which  is  in  manifestation  : that  pestilence  denotes  evil  and 
the  damnation  of  evil,  is  evident  from  this  consideration,  that 
mention  is  made  of  death,  which  in  the  above  passage  is  distin- 
guished from  the  pestilence  solely  by  this,  that  it  is  said  of  death 
that  it  wasteth  at  mid-day,  and  of  the  pestilence  that  it  creepeth 
in  thick  darkness.  Again,  “He  directed  the  way  of  his  anger, 
lie  spared  not  their  sonl  from  death,  and  shut  up  their  life  to 
the  pestilence  Psalm  lxxviii.  50,  speaking  of  the  Egyptians ; 
the  pestilence  denotes  every  kind  of  evil  and  its  damnation. 

7103.  “ And  the  king  of  Egypt  said  to  them.” — That  here- 
by is  signified  reply  from  those  who  are  in  falses,  appears  from 
the  signification  of  saying,  when  by  Pharaoh  to  Moses  and 
Araon,  as  denoting  contrary  thought,  as  above,  n.  7044,  thus 
the  thought  which  is  of  the  reply  ; and  from  the  representation 
(if  Pharaoh  or  the  king  of  Egypt,  as  denoting  the  false  scien- 
tific principle,  see  n.  6651,  6679,  6683,  6692,  thus  those  who 
are  in  falses. 

7104.  “Wherefore,  Moses  and  Aaron,  do  ye  withdraw  the 
people  from  their  works?” — That  hereby  is  signified  that  their 
divine  law  and  doctrine  do  not  exempt  them  from  grievances, 
appears  from  the  representation  of  Moses,  as  denoting  the 
Lord  as  to  the  divine  law,  see  n.  6723,  6752  ; and  from  the 
representation  of  Aaron,  as  denoting  the  Lord  as  to  doctrine 
thence  derived,  see  n.  6998,  7009  ; and  from  the  signification 
of  drawing  away,  as  denoting  to  exempt ; and  from  the  signi- 
fication of  works,  as  denoting  grievances  ; for  the  works  were 
labours,  and  also  burdens,  as  it  follows,  thus  denoting  griev- 
ances arising  from  combats,  which  are  signified  by  works  and 
burdens  in  the  internal  sense. 

7105.  “Go  ye  to  your  burdens.” — That  hereby  is  signified 
that  they  should  live  in  combats,  appears  from  the  signification 
of  going,  as  denoting  to  live,  see  n.  3335,  4882,  5493,  5606 ; 
and  from  the  signification  of  burdens,  as  denoting  infestation 
from  falses,  see  n.  6757,  thus  combats  against  them. 

7106.  Verses  5,  6,  7,  8,  9.  And  Pharaoh  said , Behold  the 
people  of  the  land  now  are  many , and  ye  have  made  them  to 
* cease  from  their  burdens.  And  Pharaoh  charged  in  that  day 
the  exactors  in  the  people . and  their  moderators , saying , Ye 
shall  not  add  to  give  chaff  to  the  people  to  make  brick , as 
yesterday  the  day  before  yesterday , they  shall  go  and  gather 
chaff  for  themselves.  And  the  tale  of  the  bricks , which  they 
made  yesterday  the  day  before  yesterday , ye  shall  put  upon 
them , ye  shall  not  take  aviay  from  it,  because  they  are  remiss, 
therefore  they  cry,  saying,  Let  us  go,  let  us  sacrifice  to  our  God. 
Let  the  service  be  aggravated  upon  the  men,  and  let  them  do  it. 


7103—7108.] 


EXODUS. 


277 


and  not  have  respect  to  the  words  of  a lie.  And  Pharaoh  said, 
signifies  the  will  of  those  who  infest  the  truths  of  the  church. 
Behold  the  people  of  the  land  now  are  many,  signifies  the 
multitude  of  those  who  are  of  the  spiritual  church.  And  ye 
have  made  them  to  cease  from  their  burdens,  signifies  that 
they  have  not  enough  infested.  And  Pharaoh  charged  in  that 
day,  signifies  the  desire  of  infesting  the  truths  of  the  church 
whilst  in  that  state.  The  exactors  in  the  people  and  their  mo- 
derators, saying,  signifies  those  who  proximately  infest,  and 
who  proximately  receive.  Ye  shall  not  add  to  give  chaff  to  the 
people,  signifies  lowest  scientifics,  which  are  the  most  common 
of  all.  To  make  brick,  signifies  for  things  fictitious  and  false, 
which  shall  be  injected.  As  yesterday  the  day  before  yester 
day,  signifies  not  as  in  a former  state.  They  shall  go  and 
gather  chaff  for  themselves,  signifies  that  they  should  procure 
for  themselves  those  lowest  scientifics.  And  the  tale  of  the 
bricks,  which  they  made  yesterday  the  day  before  yesterday, 
ye  shall  put  upon  them,  signifies  that  the  things  fictitious  and 
false  should  be  injected  in  the  same  abundance  as  before.  Ye 
shall  not  take  away  from  it,  signifies  without  diminution.  Be- 
cause they  are  remiss,  signifies  because  they  are  not  enough 
assaulted.  Therefore  they  cry,  saying,  Let  us  go,  let  us  sacrifice 
to  our  God,  signifies  that  hence  they  have  so  great  thought 
concerning  such  worship.  Let  the  service  be  aggravated  upon 
the  men,  signifies  that  the  assault  should  be  increased.  And  let 
them  do  it,  signifies  that  there  be  effect.  And  not  have  respect 
to  the  words  of  a lie,  signifies  lest  they  turn  themselves  to 
truths. 

7107.  “ And  Pharaoh  said.” — That  hereby  is  signified  the 
will  of  those  who  infest  the  truths  of  the  church,  appears  from 
the  signification  of  saying,  as  denoting  the  will,  of  which  we 
shall  speak  presently  ; and  from  the  representation  of  Pharaoh, 
as  denoting  those  who  infest  the  truths  of  the  church,  see  n. 
0651,  6676,  6683,  thus  who  infest  those  who  are  of  the  spirit- 
ual church,  for  they  are  said  to  be  in  the  truths  of  the  church; 
the  reason  why  to  say  signifies  to  will,  or  the  will,  is,  because 
it  involves  those  things  which  follow,  for  when  any  one  wills 
any  thing,  he  utters  it  forth  : inasmuch  as  he  saith  involves 
those  things  which  follow,  it  hence  signifies  various  things,  as' 
command,  n.  7036;  exhortation,  n.  5012,  7033,  7090  ; commu- 
nication, n.  3060,  4131,  6228  ; thought,  n.  7094;  properly  per- 
ception, n.  1791,  1815,  1819,  1822,  1898,  1919,  2080,  2862, 
3509,  5686. 

7108.  “ Behold  the  people  of  the  land  now  are  many.” — 
That  hereby  is  signified  the  multitude  of  those  who  are  of  the 
spiritual  church,  appears  from  the  signification  of  the  people 
of  the  land,  as  denoting  those  who  are  of  the  spiritual  church, 
see  n.  2928  ; for  people  signify  those  who  are  in  the  truths  of 


278 


EXODUS. 


[Chap.  v. 


faith,  see  n.  1295,  1260,  3581,  and  land  or  eartli  signifies  the 
church,  see  n.  662,  1066,  1067,  1262,  1733,  1850,  2117,  2118, 
3355,  4447,  4535,  4577. 

7109.  “ And  ye  have  made  them  to  cease  from  their  bur- 
dens.”— That  hereby  is  signified  that  they  have  not  enough 
infested,  appears  from  the  signification  of  burdens,  as  denoting 
infestations  from  falses,  and  consequent  combats,  see  n.  6757, 
7104,  7105  ; hence  to  make  to  cease  from  burdens,  denotes  that 
they  have  not  enough  infested. 

’7110.  “And  Pharaoh  charged  in  that  day.” — That  hereby  is 
signified  the  lust  of  infesting  the  truths  of  the  church  whilst  in 
that  state,  appears  from  the  signification  of  charging,  as  denot- 
ing a command,  and  whereas  in  a command  of  the  wicked  there 
is  a lust  to  do  evil,  for  hence  the  command  comes  from  them, 
therefore  by  charging  is  also  signified  lust ; and  from  the  repre- 
sentation of  Pharaoh,  as  denoting  those  who  infest  the  truths 
of  the  church,  see  n.  6651,  6679,  6683 ; and  from  the  significa- 
tion of  day,  as  denoting  state,  see  n.  23,  487,  488,  493,  893, 
2488,  3462"  3785,  4850. 

7111.  “ The  exactors  in  the  people  and  their  moderators, 
saying.”- — That  hereby  are  signified  those  who  proximately  in- 
fest, and  who  proximately  receive,  appears  from  the  signification 
of  exactors,  as  denoting  those  who  drive  to  servitude,  see  n. 
6852  ; and  inasmuch  as  this  is  effected  by  infestations,  by  exac- 
tors are  also  signified  those  who  infest,  but  who  proximately 
infest,  of  whom  we  shall  speak  presently ; and  from  the  signi- 
fication of  moderators,  as  denoting  those  who  receive  ; for  the 
moderators  were  of  the  sons  of  Israel,  and  the  exactors  were  of 
the  Egyptians,  as  is  evident  from  what  follows  ; thus,  in  the  in- 
ternal sense,  the  moderators  are  they  who  proximately  receive, 
and  the  exactors  they  who  proximately  infest : who  these  are, 
may  be  known  from  those  in  the  other  life  who  infest  and  inject 
falses  and  evils,  and  who  receive  those  things  and  communicate 
them  ; they  who  infest,  and  inject  falses  and  evils,  are  the  hells, 
but  to  the  intent  that  they  may  effect  their  purpose,  they  send 
forth  from  themselves  emissaries,  by  whom  they  act ; they  ap- 
pear at  no  great  distance  from  those  who  are  infested  ; this  is 
done  with  a view  that  the  thoughts  and  intentions  of  several 
may  be  concentrated,  otherwise  they  would  be  dissipated ; 
those  emissaries  appear  in  their  certain  places  in  the  world  of 
spirits,  and  from  the  places  themselves  where  they  appear,  it 
may  be  known  from  what  hell  they  are  ; some  appear  above  the 
head  at  various  altitudes,  and  at  various  obliquities  ; some  near 
the  head  to  the  right  or  to  the  left,  and  also  behind  it ; some 
below  the  head  in  various  situations  as  to  the  body,  in  planes 
from  the  head  even  to  the  soles  of  the  feet ; they  fiow-in  with 
such  things  or  principles  as  are  ejected  from  hell,  and  the  things 
or  principles  which  now-in,  a spirit  or  a man  has  no  other  sen- 


7109—7112.] 


EXODUS. 


279 


sat  ion  of,  and  hence  knows  no  other,  than  that  they  are  in  him- 
self, that  is,  that  himself  thinks  and  intends  them  : those  emis- 
saries are  called  subjects,  concerning  whom  see  what  has  been 
shown  before,  from  experience,  n.  4403,  5856,  5983  to  5989  : 
these,  inasmuch  as  they  proximately  infest,  are  signified  by  ex- 
actors ; but  they  who  receive  from  them  and  communicate,  are 
moderators,  and  are  intermediate  spirits  ; for  the  moderators, 
as  was  said  above,  were  of  the  sons  of  Israel,  but  the  exactors 
were  of  the  Egyptians.  They  were  called  moderators  amongst 
the  Israelitish  and  Jewish  people,  who  told  what  was  to  be 
done,  and  who  gave  commandment ; on  which  account  they 
also  sat  in  the  gates  with  the  judges  and  elders,  and  spake  to 
the  people  the  sentences  of  judgment,  and  also  the  things  which 
were  commanded  by  the  leader;  as  may  be  manifest  from  the 
following  passages:  “Thou  slialt  give  judges  and  moderators 
in  all  thy  gates  according  to  thy  tribes,  who  shall  judge  the 
people  with  the  judgment  of  justice,”  Deut.  xvi.  18.  Again, 
“ When  they  shall  go  forth  to  war,  the  priest  shall  speak  to  the 
people,  and  shall  admonish  them  not  to  be  afraid  ; afterwards 
the  moderators  shall  say , that  he  who  has  built  a house  should 
return,  and  also  the  fearful,”  Deut.  xx.  5,6,  9.  And  in  Joshua, 
“ Joshua  commanded  the  moderators  to  say  to  the  people , that 
they  should  prepare  provision  for  the  journey,  before  they 
passed  over  Jordan,”  i.  10,  11.  Again,  “At  the  end  of  three 
days  it  came  to  pass,  when  the  moderators  passed  through  the 
midst  of  the  camp,  and  gave  commandment , that  when  they  saw 
the  ark  of  the  covenant  of  Jehovah,  they  should  also  journey,” 
lii.  2,  3.  That  their  moderators  were  governors  of  the  people, 
distinct  from  their  princes,  see  Deut.  i.  15  ; that  they  were  dis- 
tinct from  the  elders,  see  Deut.  xxxi.  28 ; amd  also  from  the 
judges,  see  Joshua  viii.  33. 

7112.  “ Ye  shall  not  add  to  give  chaff  to  the  people.” — That 
hereby  are  signified  lowest  scientifics,  and  the  most  common  of 
all,  appears  from  the  signification  of  chaff  or  straw,  as  denoting 
scientific  truths,  see  n.  3114,  and  indeed  lowest  scientifics  and 
the  most  common  of  all,  for  the  lowest  food,  in  the  spiritual 
sense,  is  straw  or  chaff,  because  it  is  the  food  of  beasts.  They 
are  called  lowest  scientifics,  which  are  full  of  the  fallacies  of 
the  senses,  which  the  evil  abuse  to  pervert  goods  and  truths, 
and  thus  to  patronize  evils  and  falses ; for  those  scientifics,  by 
reason  of  fallacies,  can  be  turned  in  favour  of  the  principles  of 
what  is  false,  and  of  the  lusts  of  what  is  evil ; such  scientifics 
also  are  the  most  common  of  all,  and  unless  they  are  filled  with 
truths  less  common  and  particular,  they  can  serve  falses  and 
evils,  but  as  they  are  filled  with  truths,  they  are  thus  less  sub- 
servient to  falses  and  evils.  Such  are  the  scientifics  whereby 
they,  who  in  the  world  have  professed  faith  alone,  and  yet  have 
lived  a life  ol  evil,  infest  the  well-disposed  in  the  other  life  f 


280 


EXODUS. 


[Chap.  v. 

but  whereas  those  things  are  repelled  and  dispersed  by  the 
angels,  it  is  now  said  that  they  did  not  add  to  give  chaff  to 
make  brick,  that  is,  that  they  did  not  add  those  things  to  the 
fictitious  and  false  things,  which  should  be  injected.  Such  is 
the  internal  sense  of  these  words,  which  indeed  appears  remote 
from  the  sense  of  the  letter;  but  it  is  to  be  noted,  that  there  is 
nothing  in  the  natural  world  which  does  not  correspond  to 
something  in  the  spiritual  world  ; and  the  angels  attendant 
upon  man  understand  all  things  spiritually  which  man  under- 
stands naturally ; they  do  not  know  what  chaff  is,  nor  what 
brick ; such  things  were  known  to  them  when  they  were  in  the 
world,  but  they  were  totally  forgotten  when  they  came  into 
heaven,  because  there  they  put  on  spiritual  things  ; hence  it  is, 
when  the  angels  apperceive  the  ideas  of  such  things  appertain- 
ing to  man,  they  turn  them  into  corresponding  spiritual  things. 
That  chaff  or  grass  denotes  the  lowest  scientific  principle,  and 
that  bricks  denote  things  fictitious  and  false,  may  be  manifest 
from  several  considerations ; for  every  thing  of  the  herbaceous 
kind,  and  also  all  kinds  of  straws,  have  no  other  signification  ; 
but  seeds,  barley,  wheat,  and  the  like,  denote  interior  truths 
and  goods  ; and  stones  not  factitious  denote  truths. 

7113.  “ To  make  brick.” — That  hereby  is  signified  to  make 
things  fictitious  and  false  which  should  be  injected,  appears 
from  the  signification  of  making  brick,  as  denoting  to  forge 
falses,  see  n.  1296,  6669.  It  is  expressed  in  the  historical  sense 
of  the  letter,  that  the  sons  of  Israel  made  bricks,  and  thus  as  it 
were  that  they  forged  falses  ; but,  in  the  internal  sense,  it  is 
signified  that  the  infernals,  who  are  in  falses,  injected  those 
things : and  since,  as  was  said  above,  such  things  appear  to 
appertain  to  those  who  receive  them,  the  sense  of  the  letter  is 
according  to  the  appearance,  which  is  yet  explained  by  the  in- 
ternal sense  ; that  very  many  such  things  are,  in  the  sense  of 
the  letter,  see  n.  5094,  6400,  6948. 

7114.  “As  yesterday  the  day  before  yesterday.” — That 
hereby  is  signified  not  as  in  a former  state,  appears  from  the 
signification  of  yesterday  the  day  before  yesterday,  as  denoting 
what  is  past,  see  n.  6983  ; and  inasmuch  as  all  time  signifies 
states,  n.  26'25,  2788,  2837,  3254,  3356,  4814,  4882,  4901,  4916, 
therefore  yesterday  the  day  before  yesterday  signifies  a former 
state. 

7115.  “They  shall  go  and  gather  chaff  for  themselves.” — • 
That  hereby  is  signified  that  they  should  procure  for  them- 
selves those  lowest  scientifics,  appears  from  the  signification  of 
gathering,  as  denoting  to  procure  ; and  from  the  signification 
of  chaff,  as  denoting  lowest  scientifics,  see  jnst  above,  n.  7112. 

7116.  “ And  the  tale  of  the  bricks,  which  they  made  yester- 
day the  day  before  yesterday,  ye  shall  put  upon  them.” — That 
hereby  is  signified  that  things  fictitious  and  false  were  to  be 


7113-  -7120.1 


EXODUS. 


281 


injected  in  the  same  abundance  as  in-  the  former  state,  appears 
from  the  signification  of  tale,  as  denoting  abundance,  in  the 
present  case  the  same  abundance ; and  from  the  signification 
of  brick,  as  denoting  things  fictitious  and  false,  see  just  above, 
n.  7113  ; and  from  the  signification  of  yesterday  the  day  before 
yesterday,  as  denoting  a former  state,  see  also  just  above,  n. 
7114  ; and  from  the  signification  of  putting  upon  them,  as  de- 
noting to  inject,  because  it  is  predicated  of  things  fictitious  and 
false  : from  these  considerations  it  is  evident,  that  by  putting 
upon  them  the  tale  of  the  bricks  which  they  made  yesterday 
the  day  before  yesterday,  is  signified  that  things  fictitious  and 
false  were  to  be  injected  in  the  same  abundance  as  in  the 
former  state. 

7117.  “Ye  shall  not  take  away  from  it.” — That  hereby  is 
signified  without  diminution,  appears  without  explication. 

7118.  “ Because  they  &re  remiss.” — That  hereby  is  signified 
that  they  are  not  enough  assaulted,  appears  from  the  significa- 
tion of  being  remiss,  as  denoting  not  to  be  enough  infested  bv 
falses,  thus  not  enough  assaulted.  How  this  case  is,  may  be 
also  known  from  those  who  are  infested  by  falses  in  the  other 
life  : they  who  infest,  as  far  as  possible,  hinder  the  well-dis- 
posed whom  they  infest  from  thinking  about  the  Lord  ; as  soon 
as  any  thing  of  thought  concerning  the  Lord  openly  flows-in, 
they  instantly  take  it  away,  which  they  have  the  skill  to  do 
with  great  dexterity  : but  whereas  thought  concerning  the  Lord, 
with  those  who  are  infested,  still  prevails  universally,  and  is 
thus  more  interior  than  outwardly  appears,  for  it  flows-in 
through  heaven,  therefore  as  soon  as  they  cease  to  be  infested 
they  come  into  thought  concerning  the  Lord  ; for  what  flows-in 
from  heaven,  and  reigns  universally,  reveals  itself  in  every  state 
of  freedom  : from  these  considerations  it  is  evident  what  is  the 
internal  sense  of  these  words,  “because  they  are  remiss,  there- 
fore they  cry,  saying,  Let  us  go,  let  us  sacrifice  to  our  God.” 

7119.  “Therefore  they  cry,  saying,  Let  us  go,  let  us  sacrifice 
to  our  God.” — That  hereby’  is  signified  that  hence  they  have  so 
great  thought  concerning  such  worship,  appears  from  the  sig- 
nification of  crying,  as  here  denoting  thought,  for  by  saying 
and  speaking  is  signified  thought,  n.  2271,  2287,  7094,  there- 
fore also  by  crying,  but  by  crying  is  signified  strong  thought 
and  with  a fall  intention  of  doing,  hence  it  is  said  so  great 
thought;  and  from  the  signification  of  sacrificing  to  their  God, 
as  denoting  the  worship  of  the  Lord,  see  n.  6905,  7101  ; but  in- 
asmuch as  Pharaoh  said  that  he  did  not  know  Jehovah,  n. 
7095,  7097,  and  inasmuch  as  the  Egyptians  were  averse  to  sac- 
rifices, n.  1343,  and  inasmuch  as  Moses  said  that  they  should 
go  a way  of  three  days  into  the  wilderness,  n.  6904,  7100, 
therefore  it  is  said  such  worship. 

7120.  “ Let  the  service  be  aggravated  upon  the  men.”— ^ 


282 


EXODUS. 


[Chap.  v. 


That  hereby  is  signified  that  the  assault  was  to  be  increased, 
appears  from  the  signification  of  being  aggravated,  as  denoting 
to  be  increased ; and  from  the  signification  of  service,  when  it 
is  said  by  those  who  infest  by  falses,  as  denoting  the  intention 
of  subjugation,  see  n.  6666,-6670,  6671,  thus  assault,  for  by 
assault  they  intend  to  snbjugate  ; and  from  the  signification  of 
the  men  ( viri ),  as  denoting  those  who  are  of  the  spiritual 
church  : there  are  two  expressions  in  the  original  tongue  which 
signify  man  j the  one  is  Adam,  and  the  other  Enosch  ; by  the 
man  who  is  called  Adam  is  meant  the  man  of  the  celestial 
church  ; but  by  the  man  who  is  called  Enosch  is  meant  the 
man  of  the  spiritual  church  ; in  the  present  case  the  m-en  are 
expressed  by  Enosch,  because  the  subject  treated  of  is  con 
cerning  those  who  are  of  the  spiritual  church. 

7121.  u And  let  them  do  it.” — That  hereby  is  signified  that 
there  may  be  effect,  appears  without  explication. 

7122.  “ And  not  have  respect  to  the  words  of  a lie.” — That 
hereby  is  signified  let  them  not  turn  themselves  to  truths,  ap- 
pears from  the  signification  of  having  respect  to,  as  denoting 
to  turn  themselves  ; and  from  the  signification  of  the  words  of 
a lie,  when  it  is  said  by  those  who  are  in  falses,  as  denoting 
truths  ; for  they  who  are  in  falses  call  truths  falses,  thus  the 
words  of  a lie,  and  falses  they  call  truths,  for  they  are  in  the 
opposite.  In  these  verses  now,  in  the  internal  sense,  is  de- 
scribed the  infestation  of  the  well-disposed  in  another  life  by 
falses,  and  the  manner  also  is  expounded  in  which  they  are  in- 
fested ; the  permission  of  such  infestation  is  for  the  end  that 
falses  may  be  removed,  and  truths  insinuated,  which  cannot  in 
any  wise  be  effected  without  infestation;  for  there  adheres  to 
man,  and  is  in  his  memories,  after  death,  the  all  of  his  thought 
in  the  world,  the  all  of  intention,  the  all  of  will,  the  all  of 
speech,  and  the  all  of  his  action,  for  nothing  is  obliterated  ; 
that  these  things  are  impressed  on  his  memories,  especially  the 
interior  memory,  which  is  properly  the  memory  of  his  spirit, 
see  n.  2469,  2470,  2474,  2475  ; and  this  being  the  case,  it  must 
needs  be  that  things  filthy  and  defiled,  and  also  evils  and  falses, 
arising  from  the  life  in  the  world,  adhere,  and  cause  the  truths 
which  a man  has  learned,  and  the  goods  which  he  has  imbued, 
to  be  hid  ; for  truths  and  goods  cannot  come  forth  amongst 
such  filthy  and  defiled  things;  wherefore  before  truths  and 
goods  can  appear,  and  the  man  thus  be  associated  with  those 
who  are  in  heaven,  it  is  necessary  that  those  evils  and  falses  be 
uncovered  that  he  may  see  them,  and  know  them,  and  thereb}? 
learn  what  is  true  and  what  is  good : this  cannot  in  any  wise  be 
effected  without  combat  with  the  evils  and  falses  appertaining 
to  himself;  which  combat  actually  has  place,  the  evil  spirits 
exciting  falses  and  evils,  and  the  angels  excusing  if  the  end  has 
been  good,  and  insinuating  truths  ; this  is  perceived  as  if  it  was 


7121 — 7124.] 


EXODUS. 


233 


in  himself,  as  is  the  case  also  with  temptation  which  has  place 
with  man,  and  which  is  no  otherwise  felt  than  as  being  in  him, 
when  vet  it  is  the  combatof  angels  with  evil  spirits  out  of  him, 
on  which  subject  see  n.  3927,  4249,  4307,  5036,  6657  : that  this 
is  the  case,  has  been  given  me  to  know  for  certain  from  much 
experience.  These  things  are  said  to  the  intent  it  may  bo 
known  why  infestation  from  falses  has  place  with  those  who  are 
of  the  spiritual  church,  which  infestation  has  been  treatelf  of  in 
the  above  verses,  and  is  also  treated  of  in  those  that  follow. 

7123.  Verses  10,  11,  12,  13.  And  the  exactors  of  the  people 
went  forth , and  their  moderators , and  said  to  the  people , say- 
ing, Thus  saitli  Pharaoh , In  no  wise  / give  you  chaff.  Go  ye , 
take  to  yourselves  chaff , from  what  ye  have  found , because  no- 
thing shall  he  taken  away  from  your  service  at  all.  And  the 
people  dispersed  themselves  into  all  the  land  of  Egypt  to  gather 
stubble  for  chaff.  And  the  exactors  were  urgent , saying , 
Finish  your  works , the  word  of  a day  in  its  day , as  if  chaff 
was  therein . And  the  exactors  of  the  people  went  forth,  and 
their  moderators,  signifies  the  sending  forth  and  presence  of 
those  who  proximately  infest,  and  who  proximately  receive. 
And  said  to  the  people,  saying,  signifies  perception.  Thus  saith 
Pharaoh,  signifies  concerning  infestations.  In  no  wise  I give  you 
chaff,  signifies  that  no  longer  were  thence  administered  the 
most  common  or  general  scientifics.  Go  ye,  take  to  yourselves 
chaff,  from  what  ye  have  found,  signifies  that  they  should  pro- 
cure those  things  for  themselves  elsewhere,  as  they  were  able. 
Because  nothing  shall  be  taken  away  from  your  service  af  all, 
signifies  the  injections  of  falses  without  diminution.  And  the 
people  dispersed  themselves  into  all  the  land  of  Egypt,  signi- 
fies that  they  overspread  the  natural  mind  on  all  sides.  To 
gather  stubble  for  chaff,  signifies  to  find  any  scientific  truth. 
And  the  exactors  were  urgent,  signifies  that  they  who  proxi- 
mately infested  were  instant.  Saying,  Finish  your  works,  the 
word  of  a day  in  its  day,  signifies  that  they  should  serve  falses 
so  called  in  every  state.  As  if  chaff  was  therein,  signifies  as 
they  served  their  truths  so  called. 

7124.  “And  the  exactors  of  the  people  went  forth,  and 
their  moderators.” — That  hereby  is  signified  the  sending  forth 
and  presence  of  those  who  proximately  infest,  and  who  proxi- 
mately receive,  appears  from  the  signification  of  going  forth, 
as  denoting  a sending  forth,  because  they  who  are  signified  by 
exactors  are  sent  forth,  that  they  may  serve  for  a means  or  me- 
dium of  communicating,  as  may  be  manifest  from  what  was 
said  above,  n,  7111 : that  to  go  forth  denotes  also  to  present 
oneself  present  before  another  in  a form  accommodated  to  him, 
see  n.  6100,  thus  also  it  denotes  presence ; and  from  the  signi- 
fication of  exactors,  as  denoting  those  who  proximately  infest; 
and  from  the  signification  of  moderators,  as  denoting  those 


EXODUS. 


284 


[Chap.  v. 


who  proximately  receive  and  communicate  infestations,  see  n. 
7111. 

7125.  “ And  said  to  the  people,  saying.” — That  hereby  is 
signified  perception,  appears  from  the  signification  of  saying, 
in  the  historicals  of  the  Word,  as  denoting  perception,  see  n. 
1791,  1815,  1819,  1822,  1898,  1919,  2080,  2862,  3509,  5686. 

7126.  “ Thus  saith  Pharaoh.” — That  hereby  is  signified  con- 
cerning infestations,  appears  from  the  representation  of  Pharaoh, 
as  denoting  those  who  infest  such  as  are  of  the  spiritual  church, 
see  what  has  been  said  occasionally  above,  thus  denoting  infes- 
tation. 

7127.  “ In  no  wise  I give  you  chaff.” — That  hereby  is  sig- 
nified that  no  longer  were  thence  administered  the  most  com- 
mon or  general  scientifics,  appears  from  the  signification  of  in 
no  wuse  giving,  as  denoting  no  longer  to  administer ; and  from 
the  signification  of  chaff,  as  denoting  scientifics  the  most  com- 
mon or  general  of  all,  see  n.  7112.  How  these  tilings  are,  has  been 
said  above  ; but  it  may  be  expedient  to  say  further,  that  chaff, 
that  is,  scientifics  the  most  common  of  all,  are  in  the  other  life 
principally  objected  to  the  well-disposed  who  are  infested,  by 
those  who  have  been  of  the  church,  and  have  persuaded  them- 
selves that  faith  alone  saves,  yet  have  not  lived  the  life  of  faith, 
but  the  life  of  evil ; these  are  of  the  same  quality  in  the  other 
life  that  they  had  been  of  in  this,  being  skilful  in  confirmations 
in  favour  of  faith  alone,  by  which  they  say  that  man  is  saved, 
howsoever  he  had  lived  ; but  those  confirmations  are  nothing 
else  but  reasonings  concurring  with  the  given  proposition ; for 
every  thing,  even  what  is  most  false,  may  be  confirmed  by 
reasonings,  and  also  by  arts  of  eloquence,  and  argument  be 
presented  to  the  simple  as  true ; for  this  purpose  they  apply 
especially  such  things  from  the  Word  as  are  the  most  common 
or  general  of  all,  which,  without  the  internal  sense  of  the  Word, 
may  be  turned  to  favour  any  opinion  : such  are  the  things  which 
they  object,  and  by  which  they  infest  those  who  are  of  the 
spiritual  church  ; nevertheless  they  are  nothing  else  but  chaff 
or  straw  to  make  bricks,  for  they  exclude  the  veriest  essential, 
viz.,  charity  ; they  say  indeed  that  works  of  charity  are  the  fruits 
of  faith,  but  still  they  make  those  works  of  no  account,  and 
persuade  themselves  that  man  is  saved  by  faith  alone,  whatso- 
ever his  life  has  been,  even  in  the  last  hour  of  life,  thus  by  faith 
without  its  fruits,  consequently  without  the  life  of  faith  and 
charity  : so  long  as  such  things  are  objected  to  the  well-disposed 
in  the  other  life,  they  have  arguments  for  combat,  and  are  able 
to  defend  themselves,  for  they  see  that  reasonings  are  fallacious 
when  the  essential,  which  is  charity,  is  so  excluded,  and  also 
when  they  observe  that  no  regard  is  paid  to  life ; these  things 
they  see,  as  in  clear  day,  from  all  and  singular  things  in  the 
other  life  : such  now  are  the  things  which  are  meant  by  scien- 


7125—7131.] 


EXODUS. 


285 


tifics  the  lowest  and  most  common  or  general  of  all,  and  are  sig- 
nified by  chaff.  They  who  have  persuaded  themselves  that 
faith  alone  saves,  and  yet  have  lived  the  life  of  evil,  are  in  hell 
at  a considerable  depth  towards  the  right  a little  in  front ; and 
thence  I have  heard  them  infest  the  well-disposed  with  reason- 
ings; but  these  latter,  being  taught  of  the  Lord  by  the  angels, 
have  rejected  those  reasonings  as  vain,  and  have  also  detected 
the  fallacies  which  were  in  the  confirmations  and  arguments 
grounded  in  the  common  or  general  truths  of  the  Word. 

7128.  “ Go  ye,  take  to  yourselves  chaff  from  what  ye  have 
found.” — That  hereby  is  signified  that  they  should  procure  those 
things  for  themselves  elsewhere  as  they  were  able,  appears  from 
the  signification  of  taking  from  what  they  found,  as  denoting 
to  procure  for  themselves  elsewhere  as  they  were  able  ; and 
from  the  signification  of  chaff,  as  denoting  scientifics  the  lowest 
and  most  common  or  general  of  all,  see  n.  7112,  and  immedi- 
ately above, 'n.  7127. 

7129.  “ Because  nothing  shall  be  taken  away  from  your  ser- 
vice at  all.” — That  hereby  are  signified  injections  of  falses 
without  diminution,  appears  from  the  signification  of  nothing 
at  all  being  taken  away,  as  denoting  without  diminution ; and 
from  the  signification  of  service,  as  denoting  assault  from  falses, 
see  above,  n.  7120,  thus  also  infestation. 

7130.  u And  the  people  dispersed  themselves  into  all  the 
land  of  Egypt.” — That  hereby  is  signified  that  they  overspread 
the  natural  mind  on  all  sides,  appears  from  the  signification  of 
dispersing  themselves,  as  denoting  to  overspread  ; and  from  the 
signification  of  the  land  of  Egypt,  as  denoting  the  natural  mind, 
see  n.  5276,  5278,  5280,  5288,  5301.  There  are  two  minds  ap- 
pertaining to  man,  one  is  the  natural  mind,  and  the  other  is  the 
rational  mind  ; the  natural  mind  is  the  mind  of  the  external 
man,  but  the  rational  mind  is  the  mind  of  the  internal  man  ; 
the  things  which  are  of  the  natural  mind  are  called  scientifics, 
but  the  things  which  are  of  the  rational  mind  are  called  intel- 
lectual ratios  ( rationes  intellectuales) ; they  are  also  distinguished 
by  this,  that  things  which  are  of  the  natural  mind  are,  for  the 
most  part,  in  the  light  of  the  world,  which  light  is  called  the 
lumen  of  nature  ; but  the  things  which  are  of  the  rational  mind 
are  in  the  light  of  heaven,  which  light  is  spiritual  light. 

7131.  “To  gather  stubble  for  chaff.” — That  hereby  is  signi- 
fied to  find  some  scientific  truth,  appears  from  the  signification 
of  stubble  for  chaff*,  as  denoting  scientific  truth  ; for  stubble  is 
such  truth  as  is  accommodated  to  the  scientifics,  which  is  signi- 
fied by  chaff; -the  reason  why  stubble  denotes  such  truth  is,  be- 
cause it  is  the  stalk  in  the  top  of  which  is  seed,  and  by  seeds 
in  the  Word  are  signified  truths  and  goods;  thus  by  the  stalk 
which  is  beneath  them,  is  signified  the  common  vessel  of  truth, 
consequently  scientific  truth;  for  the  scientifics  of  faith  and 


EXODUS. 


31  •• 


[Chap.  v. 


charity  are  indeed  truth?,  but  common  or  general  truths,  and 
thereby  the  recipient  vessels  of  particular  and  singular  truths: 
which  may  also  be  manifest  to  every  one;  as  for  example,  it 
is  a scientific  truth  that  charity  towards  the  neighbour  is  a 
principle  essential  to  the  church  ; also  that  faith  cannot  be  given 
unless  where  charity  is;  and  likewise,  that  truth  and  good  can 
be  conjoined,  but  not  truth  and  evil,  neither  good  and  the  false; 
besides  many  similar  truths,  which  are  scientific  truths;  and 
that  these  can  be  replenished  with  stores  of  innumerable  things, 
may  be  manifest  from  this  consideration,  that  volumes  may  be 
written  about  them,  and  still  the  singular  truths  which  are  the 
interior  things  of  faith  cannot  at  all  be  described,  for  they  can 
only  be  seen  in  the. light  of  heaven,  and  do  not  fall  into  natural 
expressions  ; those  truths  are  like  charity,  which  is  spiritual 
affection,  and  which  for  the  most  part  cannot  be  expressed  by 
words,  only  as  to  its  most  common  or  general  things,  viz.,  those 
which  put  on  a natural  habit,  and  which  may  be  compared 
wiih  such  things  as  are  in  the  world  ; these  observations  are 
made,  to  the  intent  it  may  be  known  what  is  meant  by  common 
or  general  scientifics. 

7132.  “And  the  exactors  were  urgent.” — That  hereby  are 
signified  they  who  proximately  infest,  that  they  were  instant, 
appears  from  the  signification  of  exactors,  as  denoting  those 
who  proximately  infest,  see  n.  7111  ; and  from  the  signification 
of  being  urgent,  as  denoting  to  be  instant. 

7133.  “Saying,  Finish  your  works,  the  word  of  a day  in  its 
day.” — That  hereby  is  signified  that  they  should  serve  falses  so 
called  in  every  state,  appears  from  the  signification  of  finishing 
your  works,  as  denoting  to  serve  falses;  for  by  making  bricks 
are  signified  the  fictitious  and  false  principles  which  are  injected, 
see  n.  7113,  and  inasmuch  as  these  are  the  works  which  they 
were  to  finish,  it  signifies  that  they  should  serve  those  princi- 
ples: it  is  said  falses  so  called,  because  the  evil  do  not  acknow- 
ledge the  falses  which  they  speak  to  be  falses,  but  to  be  truths; 
and  from  the  signification  of  a word  of  a day  in  its  day,  as  de- 
noting in  every  state  ; that  day  denotes  state,  see  n.  23,  487,  488, 
493,  893,  2788,  3462,  3785,  4850. 

7134.  “ As  if  chaff  was  therein.” — That  hereby  is  signified 
as  they  served  their  truths'  so  called,  appears  from  the  significa- 
tion of  chaff,  as  denoting  a common  or  general  scientific,  which 
is  the  vessel  of  truth,  see  n.  7112,  7131 ; it  is  said  truths  so  called, 
by  reason  that  these  words  are  spoken  by  the  evil,  who  do  not 
acknowledge  truths  to  be  truths. 

7135.  Verses  14,  15,  16,  17,  18.  And  the  moderators  of  the 
sons  of  Israel  were  smitten  whom  the  exactors  of  Pharaoh  set 
over  them , saying , Wherefore  do  ye  not  finish  your  appointed 
task , to  make  brick  as  yesterday  the  day  before  yesterday , also 
yesterday , also  to-day  f And  the  moderators  of  the  sons  of  Israel 


7132*-7136.] 


EXODUS. 


287 

came,  and  cried  to  Pharaoh , saying , Wherefore  dost  thou  thus 
to  thy  servants  f No  chaff  is  given  to  thy  servants , and  they  say 
to  us,  Make  ye  brick , and  behold  thy  servants  are  smitten,  and 
thy  people  have  sinned.  And  he  said,  Ye  are  remiss,  remiss, 
therefore  ye  say , Let  us  go,  let  us  sacrifice  to  Jehovah.  And 
now  go  ye,  serve , and  chaff  shall  not  be  given  you  / and  the 
tale  of  the  brick  ye  shall  give.  And  the  moderators  of  the  sons 
of  Israel  were  smitten,  signifies  that  they  who  proximately  re- 
ceived and  communicated  infestations,  were  hurt  by  injected 
falses.  Whom  the  exactors  of  Pharaoh  set  over  them,  signifies 
those  who  were  injected  by  the  infestations.  Saying,  Where4 
fore  do  ye  not  finish  your  appointed  task  to  make  brick,  signi- 
fies that  they  do  not  receive  and  communicate  the  injections  of 
falses,  as  was  enjoined.  As  yesterday  the  day  before  yesterday, 
signifies  as  in  a former  state.  Also  yesterday,  also  to-day,  sig- 
nifies a state  thence  to  come.  And  the  moderators  of  'the  sons 
of  Israel  came,  signifies  those  who  proximately  received  and 
communicated.  And  cried  to  Pharaoh,  signifies  indignation 
witnessed  before  those  who  infested.  Saying,  Wherefore  dost 
thou  thus  to  thy  servants?  signifies  that  thus  they  could  not 
perform  the  duty  enjoined.  No  chaff  is  given  to  thy  servants, 
signifies  that  scientifics  continent  of  truth  are  no  longer  admin- 
istered. And  they  say  to  us,  Make  ye  brick,  signifies  that  they 
must  still  sustain  injected  falses.  And  behold  thy  servants  are 
smitten,  signifies  that  hereby  falses  hurt.  And  thy  people  have 
sinned,  signifies  that  hereby  they  have  guilt  in  having  done 
evil.  And  he  said,  signifies  reply.  Ye  are  remiss,  remiss,  sig- 
nifies that  they  have  not  been  sufficiently  assaulted.  Therefore 
ye  say,  Let  us  go,  let  us  sacrifice  to  Jehovah,  signifies  that 
hence  they  have  thought  concerning  such  worship.  And  now 
go  ye,  serve,  signifies  continuation  of  infestation.  And  chaff 
shall  not  be  given  you,  signifies  without  such  scientifics.  And 
the  tale  of  the  brick  ye  shall  give,  signifies  falses  which  were 
to  be  injected  in  abundance. 

7136.  “And  the  moderators  of  the  sons  of  Israel  were  smit- 
ten.”— That  hereby  is  signified  that  they  who  proximately  re- 
ceived and  communicated  infestations,  were  hurt  by  injected 
falses,  appears  from  the  signification  of  being  smitten,  as  denot- 
ing because  by  the  exactors,  by  whom  are  signified  infestators, 
to  be  hurt  by  falses,  for  to  be  smitten  in  the  spiritual  sense  does 
not  denote  to  be  smitten,  but  to  be  hurt  as  to  truth  and  good, 
that  is,  as  to  those  things  which  are  of  spiritual  life;  as  to  die 
in  the  spiritual  sense  does  not  denote  to  die,  but  to  be  deprived 
of  truth  and  good,  and  to  be  in  the  false  and  in  evil,  and  on 
this  account  to  be  condemned  ; and  from  the  signification  of 
moderators,  as  denoting  those  who  proximately  receive  and 
communicate  infestations,  see  n.  7111  ; and  from  the  represen- 
tation of  the  sons  of  Israel,  as  denoting  those  who  are  of  the 


288  EXODUS.  [Chap.  y. 

spiritual  church,  see  n.  6426,  6637,  with  whom  they,  who  are 
signified  by  moderators,  communicated. 

7137.  “ Whom  the  exactors  of  Pharaoh  set  over  them.” — 
That  hereby  are  signified  those  who  were  injected  by  the  infes- 
tators,  appears  from  the  signification  of  setting  over  them,  as 
denoting  to  be  injected,  because  it  is  effected  by  injection,  of 
which  we  shall  speak  presently ; and  from  the  signification  of 
exactors,  as  denoting  those  who  infest,  see  n.  7111.  How  this 
case  is,  cannot  be  known  but  from  experience  respecting  such 
in  the  other  life.  It  was  said  above,  that  by  exactors  are  sig- 
nified those  w’ho  proximately  infest,  and  by  moderators  those 
who  proximately  receive  and  communicate,  see  n.  7111 ; they 
who  proximately  receive  and  communicate  are  simple  well- 
disposed  spirits,  who  serve  principally  for  such  a use  ; these  are 
injected  from  the  infestators,  by  arts  known  only  in  the  other 
life,  to  the  society  with  which  they  prepare  for  themselves  com- 
munication, and  this  is  effected  by  those  who  infest,  and  are 
signified  by  exactors ; thus  the  hells  have  communication  on 
their  part,  and  they  who  are  infested  have  communication  on 
theirs.  That  this  is  the  case,  I have  seen  and  also  experienced 
a hundred  times,  if  not  a thousand.  From  these  considerations 
it  is  evident,  that  it  cannot  be  known  what  is  signified  by  these 
words  in  the  internal  sense,  unless  from  experience  concerning 
such  things  in  the  other  life. 

7138.  “ Saying,  Wherefore  do  ye  not  finish  your  appointed 
task  to  make  brick.” — That  hereby  is  signified  that  they  do  not 
receive  and  communicate  the  injections  of  falses,  as  was  en- 
joined, appears  from  the  signification  of  moderators,  to  whom 
these  things  are  said,  as  denoting  those  who  proximately  receive 
and  communicate,  see  n.  7111  ; and  from  the  signification  of 
finishing  the  appointed  task,  as  denoting  to  do  it  as  it  was  en- 
joined; and  from  the  signification  of  making  brick,  as  denot- 
ing to  receive  things  fictitious  and  false,  see  n.  7113. 

7139.  “As  yesterday  the  day  before  yesterday.” — That 
hereby  is  signified  as  in  a former  state,  appears  from  the  sig- 
nification of  yesterday  the  day  before  yesterday,  as  denoting  a 
former  state,  see  n.  6983,  7114. 

7140.  “Also  yesterday,  also  to-day.” — That  hereb}^  is  signi- 
fied the  state  thence  to  come,  appears  from  the  signification  of 
yesterday,  as  denoting  a former  state,  as  just  above  ; and  from 
the  signification  of  to-day,  as  denoting  what  is  perpetual,  see 
n.  2838,  3998,  4304,  6165;  consequently  what  will  be  everlast- 
ing, and  thus  about  to  be  as  before. 

7141.  “And  the  moderators  of  the  sons  of  Israel  came.” — 
That  hereby  is  signified  those  who  proximately  received  and 
communicated,  appears  from  the  signification  of  the  moderators 
of  the  sons  of  Israel,  as  denoting  those  who  proximately  receive 
and  communicate  infestations,  see  just  above,  n.  7136. 


7137 — 7147.] 


EXODUS. 


289 


7142.  “ And  cried  to  Pharaoh.” — That  hereby  is  signified 
indignation  witnessed  before  those  who  infested,  appears  from 
the  signification  of  crying,  as  here  denoting  to  testify  indigna- 
tion, viz.,  that  they  were  smitten,  that  is,  were  hurt  by  falses 
injected,  and  that  chaff  was  not  given  to  make  brick,  that  is, 
that  they  only  received  and  injected  things  fictitious  and  false1 ; 
and  from  the  representation  of  Pharaoh,  as  denoting  those  who 
infest,  see  n.  6651,  6679,  6683,  7126. 

7143.  “Saying,  Wherefore  dost  thou  thus  to  thy  servants? ' 
— That  hereby  is  signified  that  thus  they  could  not  perform  the 
duty  enjoined,  appears  from  the  signification  of  a servant,  as 
denoting  one  who  ministers  and  performs  duty  ; he,  inasmuch 
as  he  serves,  is  called  a servant,  as  in  the  Word  throughout; 
that  he  is  called  a servant  who  obeys,  see  n.  1713  ; and  that, 
to  serve  denotes  studious  application,  see  n.  3824,  3846  ; and 
whereas  what  now  follows  involves,  that  they  could  not  endure 
that  service,  it  is  evident  that  by  the  words,  “Wherefore  dost, 
thou  thus  to  thy  servants  ?”  is  signified  that  thus  they  could  not 
perform  the  duty  enjoined. 

7144.  “ ]No  chaff  is  given  to  thv  servants.” — That  hereby  is 
signified  that  scientifics  continent  of  truth  are  no  longer  admin- 
istered, appears  from  the  signification  of  chaff,  as  denoting  scien- 
tifics the  most  common  or  general  of  all,  see  n.  7112,  which, 
being  like  vessels  which  can  be  filled  with  truths,  n.  4345, 
4383,  5208,  7131,  are  called  scientifics  continent  of  truth ; and 
from  the  signification  of  not  being  given,  as  denoting  not  being 
administered  ; and  from  the  signification  of  servants,  as  denoting 
those  who  minister  and  perform  duty,  see  just  above,  n.  7143. 

7145.  “And  they  say  to  us,  Make  ye  brick  ” — That  hereby 
is  signified  that  still  they  must  endure  injected  falses,  appears 
from  the  signification  of  making  brick,  as  denoting  to  receive 
things  fictitious  and  false,  which  are  injected  by  the  evil,  see  n. 
7113,  in  the  present  case  to  endure  them. 

7146.  “And  behold  thy  servants  are  smitten.” — That  hereby 
is  signified  that  thus  falses  hurt,  appears  from  the  signification 
of  being  smitten,  as  denoting  to  be  hurt  by  falses,  see  n.  7136. 

7147.  “And  thy  people  have  sinned.” — That  hereby  is  sig- 
nified that  thus  they  have  guilt  in  that  the}7  have  done  evil,  ap- 
pears from  the  signification  of  sinning,  as  denoting  to  be  guilty 
of  evil,  and  in  this  case  to  receive  punishment  from  desert. 
How  the  case  in  general  is  with  what  is  contained  in  this  verse 
and  in  the  preceding,  it  may  be  expedient  to  say  : they  who 
are  in  the  lower  earth,  are  infested  by  falses  and  evils  injected 
from  the  hells,  which  are  round  about,  to  the  intent  that  evils 
and  falses  may  be  removed,  and  truths  and  goods  be  insin- 
uated, and  thereby  they  may  be  brought  into  a state  capable 
of  being  elevated  into  heaven,  see  n.  7090*.  7122;  but  near  to 
the  end  they  are  more  severely  infested  than  before,,  for  at  this 

VOL.  VII.  19 


290 


EXODUS. 


[Chap.  V. 

time  truths  are  taken  away  from  them,  and  it  is  permitted  that 
mere  falses  infest,  and  this  even  to  desperation  ; for  it  is  of  di- 
vine order  that  the  ultimate  of  infestation  and  of  temptation  he 
desperation,  see  n.  1787,  2694,  5279,  5280 ; that  this  state  of 
those  who  are  of  the  spiritual  church  might  be  represented  by 
the  sons  of  Israel,  this  was  done  by  Pharaoh,  and  this  when 
the  infestations  were  near  to  an  end,  viz.,  when  they  were  to  be 
liberated,  and  were  to  be  led  into  the  land  of  Canaan.  It  is  to 
be  noted,  that  infestations  are  effected  in  this  manner,  viz.,  that 
falses  and  evils  from  the  hells  are  injected  into  the  thoughts, 
and  also  truths  and  goods  from  heaven,  that  is,  through  heaven 
from  the  Lord  ; the  reason  of  this  is,  because  a man  and  a spirit 
do  not  think  from  themselves,  but  all  things  flow-in  : although 
this  appeal's  altogether  strange  to  sense,  and  thereby  incredible, 
it  is  nevertheless  most  true : see  on  the  subject  what  has  been 
already  adduced  and  shown  from  experience,  n.  2886,  4151, 
4249,  5846,  5854,  6189  to  6215,  6307  to  6327,  6466  to  6495,  6598 
to  6626.  From  these  considerations  it  may  be  known  in  what 
manner  it  is  to  be  understood,  that  infestations  are  effected  by  in- 
jections of  falses,  and  that  they  are  increased  even  to  desperation. 

7148.  “And  he  said.” — That  hereby  is  signified  reply,  ap- 
pears from  the  signification  of  saying,  as  denoting  reply,  see 
n.  7103. 

7149.  “Ye  are  remiss,  remiss.” — That  hereby  is  signified 
that  they  are  not  enough  assaulted,  appears  from  the  significa- 
tion of  being  remiss,  as  denoting  not  to  be  enough  assaulted, 
viz.,  by  falses,  see  n.  7118. 

7150.  “Therefore  ye  say,  Let  us  go,  let  us  sacrifice  to  Jeho- 
vah.”— That  hereby  is  signified  that  hence  comes  thought  con- 
cerning such  worship,  appears  from  what  was  said  above,  n. 
7119,  where  like  words  occur. 

7151.  “And  now  go  ye,  serve.” — That  hereby  is  signified  a 
continuation  of  infestation,  appears  from  the  signification  of 
serving,  as  denoting  to  be  infested  by  falses,  see  n.  7120,  7129 ; 
hence  go  ye,  serve,  denotes  the  continuation  of  infestation  ; for 
they  complained  of  service,  but  the  reply  was,  that  it  should  be 
continued. 

7152.  “ And  chaff  shall  not  be  given  you.” — That  hereby  is 
signified  without  such  scientifics,  appears  from  the  signification 
of  chaff,  as  denoting  scientifics  the  most  common  or  general, 
and  hence  the  continents  of  truth,  see  n.  7112,  7144;  that  they 
should  be  without  them,  is  signified  by  the  words,  “shall  not  be 
given.” 

7153.  “And  the  tale  of  the  brick  ye  shall  give.” — That 
hereby  are  signified  falses  which  were  to  be  injected  in  abun- 
dance, appears  from  what  was  said  above,  n.  7116,  where  like 
words  occur.  These  now  are  the  things  which  are  contained  in 
these  verses  in  the  internal  sense,  and  which  in  the  sight  of 


7148—7155.] 


EXODUS. 


m 


man  appear  possibly  as  of  little  moment,  and  also  as  things 
scattered  or  unconnected  ; nevertheless  they  are  each  of  theip 
essential  to  the  subject  treated  of,  and  cohere  together  most 
beautifully  ; that  this  is  the  case,  is  perceived  by  the  angels,  for 
they  see  the  serieses  and  connections  of  things  in  the  light  of 
heaven,  with  innumerable  arcana  formed  together  from  interior 
truths,  whence  the  form  of  the  things  is  most  beautiful  and 
pleasing;  this  cannot  at  all  b6  seen  by  man,  because  interior 
truths  are  hid  to  him,  hence  neither  can  he  connect  them 
together,  but  they  appear  to  him  as  things  scattered  or  uncon- 
nected, and  consequently,  as  was  said,  of  little  moment. 

7154.  Verses  19,  20,  21.  And  the  moderators  of  the  sons  of 
Israel  saw  themselves  in  evil , saying , Ye  shall  not  take  away 
from,  your  bricks  any  thing  by  a day  in  its  day.  And  they 
met  Moses  and  Aaron  standing  to  m.eet  them. > in  their  going 
forth  from,  Pharaoh.  And  they  said  to  them , Let  Jehovah. see 
upon  you  and  judge , that  ye  have  caused  our  odour,  to  stink  in 
the  eyes  of  Pharaoh  and  in  the  eyes  of  his  servants,  to  give  a 
sword  into  their  hand  to  slay  tts.  And  the  moderators  of  the 
sons  of  Israel  saw  themselves  in  evil,  signifies  that  they  saw 
themselves  near  damnation.  Saying,  Ye  shall  not  take  away 
from  your  hricks  any  thing,  signifies  because  nothing  was 
diminished  of  the  injection  of  falses.  By  a day  in  its  day, 
signifies  in  every  state  whatsoever.  And  they  met  Moses  anjd 
Aaron,  signifies  thought  concerning  the  law  divine  and  doctrine 
thence  derived.  Standing  to  meet  them  in  their  going  forth 
from  Pharaoh,  signifies  manifestation  at  the  time  when  falses 
did  not  so  infest.  .And  they  said  to  them,  signifies  perception. 
Let  Jehovah  see  upon  you  and  judge,  signifies  divine  arrange- 
ment. That  ye  have  caused  our  odour  to  stink  in  the  eyes  of 
Pharaoh,  and  in  the  eyes  of  his  servants,  signifies  that  by  reason 
of  those  things  all  who  are  in  falses  have  so  great  an  aversion 
to  our  obsequiousness.  To  give  a sword  into  their  hand  to  slay 
us,  signifies  that  hence  they  have  so  great  an  ardour  to  destroy 
the  truths  of  the  church  by  falses. 

7155.  “ And  the  moderators  of  the  sons  of  Israel  saw  them- 
selves in  evil.” — That  hereby  is  signified  that  they  saw  them- 
selves near  damnation,  appears  from  the  signification  of  seeing, 
as  denoting  to  apperceive,  see  n.  2150,  3764,  4567,  4723,  5400  ; 
and  from  the  signification  of  moderators,  as  denoting  those  who 
proximately  receive  and  communicate  infestations,  see  n.  7111, 
7136  ; and  from  the  signification  of  evil,  as  denoting  damnation  ; 
for  evil  viewed  in  itself  is  hell,  n.  6279,  thus  damnation.  The 
reason  why  to  be  in  evil  denotes  to  be  near  damnation,  is, 
because  they  who  proximately  received  and  communicated 
infestations,  were  hurt,  which  is  signified  by  their  being  smitten 
by  the  exactors,  n.  7136,  and  that  by  falses  continually  injected 
they  were  infested  even  to  desperation,  n.  7147;  hence  it  is. 


EXODUS. 


[Chap.  v. 


that  by  seeing  themselves  in  evil  is  signified  that  they  apper- 
ceived  themselves  to  he  near  damnation  ; for  they  who  are  in 
desperation,  inasmuch  as  they  imagine  that  they  can  no  longer 
bear  assaults,  think  that  they  must  needs  deliver  themselves  up 
as  captives  to  falses,  for  such  is  the  state  of  desperation,  but  in 
this  case  they  begin  to  be  relieved,  and  to  be  drawn  as  it  were 
out  of  thick  darkness  into  light. 

7156.  “ Saying, Ye  shall  not  take  away  from  your  bricks  any 
thing.” — That  hereby  is  signified  that  nothing  was  diminished 
of  the  injection  of  falses,  appears  from  the  signification  of  not 
any  thing  being  taken  away,  as  denoting  that  nothing  was 
diminished,  as  also  above,  n.  7129  ; and  from  the  signification 
of  making  bricks,  as  denoting  to  sustain  injected  falses,  see  n. 
7113,  7145. 

7157.  “ By  a day  in  its  day.” — That  hereby  is  signified  in 
every  state  whatsoever,  appears  from  the  signification  of  the 
expression,  by  a day  in  its  day,  as  denoting  in  every  state  what- 
soever, as  above,  n.  7133. 

7158.  “And  they  met  Moses  and  Aaron.” — That  hereby  is 
signified  thought  concerning  the  divine  law  and  the  doctrine 
thence  derived,  appears  from  the  signification  of  meeting,  as 
denoting  thought,  for  by  meeting  is  here  meant  that  they 
presented  themselves  and  discoursed  with  each  other,  which,  in 
the  internal  sense,  denotes  to  think  of  those  things  which  they 
represent;  that  to  discourse  or  speak  denotes  to  think,  see  n. 
2271,  2287,  2619  ; and  from  the  representation  of  Moses,  as 
denoting  the  divine  law,  see  n.  6752 ; and  from  the  representa- 
tion of  Aaron,  as  denoting  the  doctrine  of  good  and  truth,  see 
n.  6998,  7009,  7089. 

7159.  “Standing  to  meet  them  in  their  going  forth  from 
Pharaoh.” — That  hereby  is  signified  manifestation  at  the  time 
when  falses  did  not  so  infest,  appears  from  the  signification  of 
standing  to  meet,  when  it  is  said  of  the  divine  law  and  doctrine 
thence  derived,  as  denoting  manifestation  ; and  from  the  signi- 
fication of  going  forth  from  Pharaoh,  as  denoting  when  falses 
did  not  so  infest;  that  Pharaoh  denotes  the  infesting  false  prin- 
ciple, see  n.  7107,  7110,  7126,  7142. 

“ And  they  said  to  them.” — That  hereby  is  signified  percep- 
tion, appears  from  the  signification  of  saying  in  the  historical 
of  the  Word,  as  denoting  to  perceive,  see  frequently  above. 

7160.  “ Let  Jehovah  see  upon  you  and  judge.” — That  hereby 
is  signified  divine  arrangement,  appears  from  the  signification 
of  Jehovah  seeing  and  judging,  as  denoting  divine  arrange- 
ment, for  what  Jehovah  sees  and  judges,  this  he  arranges  ; for 
by  seeing  is  signified  the  divine  perception,  properly  foresight ; 
and  by  judging  is  signified  the  divine  arrangement,  properly 
providence ; inasmuch  as  those  things  are  signified  in  the  in- 
ternal sense  by  the  above  words,  it  was  customary  to  say, 


7156 — 7161.] 


EXODUS. 


when  evil  happened  by  any  one’s  fault,  let  Jehovah  see  and 
judge. 

7161.  “ That  ye  have  caused  our  odour  to  stink  in  the  eyes 
of  Pharaoh,  and  in  the  eyes  of  his  servants.” — That  hereby  is 
signified  that  by  reason  of  those  things,  all  they  who  are  in 
falses  have  so  great  an  aversion  to  our  obsequiousness,  appears 
from  the  signification  of  making  to  stink,  as  denoting  aversion, 
of  which  we  shall  speak  presently ; and  from  the  signification 
of  odour,  as  denoting  the  perceptivity  of  what  is  grateful,  see 
n.  925,  1514,  1517,  1518,  1519,  3577,  4626,  4748  ; and  inas 
much  as  odour  denotes  the  perceptivity  of  what  is  grateful,  it 
denotes  the  perceptivity  of  faith  and  charity,  for  those  prin- 
ciples are  grateful,  n.  1519,  4628,  4748 ; and  whereas  those 
principles  are  grateful,  obsequiousness  (< obsequi/um ) is  most 
grateful,  for  obsequiousness  is  the  very  good  itself  of  faith  and 
charity ; hence  it  is,  that  by  odour  is  signified  obsequiousness. 
Inasmuch  as  odour  denotes  all  that  which  is  grateful  to  the 
Lord,  so  stench  denotes  that  which  is  ungrateful  to  the  Lord, 
consequently  stench  denotes  aversion,  and  also  abomination  ; 
stench  also  actually  corresponds  to  the  aversion  and  abomina- 
tion which  are  of  the  false  and  of  evil  ; it  is  by  reason  of  this 
correspondence,  that  in  the  Word  stench  is  used  to-  express 
aversion,  as  in  Samuel,  “ Israel  was  made  to  stink  amongst  the 
Philistines,”  1 book,  xiii.  4.  Again,  Achish  says  of  David, 
that  “ in  making  himself  stink  he  hath  made  himself  stink  in 
his  people,  in  Israel,”  1 book,  xxvii.  12.  Again,  “ When  the 
sons  of  Ammon  saw  that  they  were  made  to  stink  before  David,” 
2 Samuel  x.  6.  Again,  “ Ahitophel  said  to  Absalom,  That  all 
Israel  may  hear,  that  thou  art  become  a stink  before  thy 
father,”  2 Samuel  xvi.  21  : in  these  passages  stinking  denotes 
aversion.  And  in  Isaiah,  “ Let  the  slain  of  the  nations  be  cast 
forth,  and  the  stink  of  their  carcasses  ascend , and  let  the  moun- 
tains melt  with  blood,”  xxxiv.  3 ; where  stink  denotes  abomi- 
nable evil;  in  like  manner  in  Amos  iv.  10;  and  in  David, 
Psalm  xxxviii.  5,  6.  That  in  the ‘eyes  of  Pharaoh  and  in  the 
eyes  of  his  servants,  denotes  in  the  perception  of  all  those  who 
are  in  falses,  appears  from  the  signification  of  eyes,  as  denoting 
perception,  n.  4339  ; and  from  the  representation  of  Pharaoh, 
as  denoting  those  who  are  in  falses,  see  n.  6651,  6679,  6683, 
7107,  7110,  7126,  7146.  The  reason  why  their  odour  is  said 
to  stink  in  their  eyes,  is  because  all  who  are  in  falses  and  evils 
have  an  aversion  to  goods,  and  truths  stink  to  them.  That 
they  who  are  in  evils,  and  thence  in  falses,  carry  a stench 
about  them,  is  very  manifest  from  the  hells  which  are  called 
cadaverous  hells,  and  which  contain  assassins  and  those  who  are 
most  tenacious  of  revenge  ; and  from  the  hells  which'  are  called 
excrementitious,  which  contain  adulterers,  and  those  who  have 
regarded  filthy  pleasures  as  the  ends  of  life ; when  those  hells 


£94 


EXODUS. 


[Chap.  v. 

ai  e opened,  intolerable  stenches  thence  exhale,  see  n.  4631,  but 
those  stenches  are  not  made  sensible  except  to  those  who  have 
the  interiors  of  their  spirits  open;  howbeit  they  who  are  in 
those  hells,  apperceive  those  stenches  as  grateful,  and  .lienee 
they  love  to  live  in  them,  see  n.  4628  ; for  they  are  like  those 
animals  which  inhabit  dead  bodies  and  excrements,  and  find 
the  delight  of  their  life  in  such  habitations : when  they  come 
out  of  the  sphere  of  those  stenches,  sweet  and  grateful  odours 
are  disagreeable  and  most  ungrateful  to  them : from  these  con- 
siderations it  may  be  manifest  how  it  is  to  be  understood,  that 
they  who  are  in  falses  have  such  an  aversion  to  those  things 
which  are  of  the  divine  law  and  consequent  doctrine,  which 
are  represented  by  Moses  and  Aaron,  of  whom  it  is  said,  that 
they  made  their  odour  to  stink  in  the  eyes  of  Pharaoh,  and  in 
the  eyes  of  his  servants. 

7162.  “ To  give  a sword  into  their  hand  to  slay  us.” — That 
hereby  is  signified  that  hence  they  have  so  great  ardour  to  de- 
stroy the  truths  of  the  church  by  falses,  appears  from  the  signi- 
fication of  sword,  as  denoting  the  false  principle  combating  and 
vastating,  see  n.  2799,  6353,  7102;  and  from  the  signification 
of  slaying,  as  denoting  to  destroy  those  things  which  are  of 
faith  and  charity,  see  n.  6767 ; the  things  which  are  of  faith  and 
charity  are  signified  by  the  sons  of  Israel,  of  whom  it  is  said 
that  the}"  should  be  slain  ; for  the  essentials  of  the  spiritual 
church,  which  is  signified  by  the  sons  of  Israel,  n.  6937,  are 
charity  and  faith. 

7163.  Verses  22,  28.  And  Moses  returned  to  Jehovah,  and 
said , Lord,  wherefore  hast  thou  done  evil  to  this  people,  why 
this  that  thou  hast  sent  me  ? And  from  the  time  that  I came 
to  Pharaoh  to  speak  in  thy  name , he  hath  done  evil  to  this  peo- 
ple, and  liberating  thou  hast  not  liberated  thy  people.  And 
Moses  returned  to  Jehovah,  and  said,  signifies  complaint  from 
the  divine  law.  Lord,  wherefore  hast  thou  done  evil  to  this 
people?  signifies  that  they  who  are  in  truths  and  goods  are  too 
much  infested  by  falses.  Why  this  that  thou  hast  sent  me?  sig- 
nifies when  yet  the  law  proceeding  from  the  Divine  Being  or 
.Principle  seems  to  say  otherwise.  And  from  the  time  that  I 
came  to  Pharaoh  to  speak  in  thy  name,  signifies  when  the  com- 
mand, grounded  in  those  things  which  are  of  the  divine  law, 
appeared  to  those  who  are  in  falses.  He  hath  done  evil  to  this 
people,  signifies  that  in  this  case  by  falses  injected  they  seemed 
to  be  hurt  who  are  in  the  truths  and  goods  of  the  church.  And 
liberating  thou  hast  not  liberated  thy  people,  signifies  that  they 
were  not  exempted  from  a state  of  infestations  by  falses. 

7164.  “ And  Moses  returned  to  Jehovah,  and  said.” — That 
hereby  is  signified  complaint  from  the  divine  law,  appears  from 
the  signification  of  returning  to  Jehovah,  as  denoting  to  prefer 
complaint  to  the  Divine  Being  or  Principle  concerning  the  in 


7162—7167.] 


EXODUS. 


295 


festation  of  those  who  are  in  truths  and  goods,  from  those  who 
are  in  falses  and  evils : that  to  return  to  Jehovah  denotes 
complaint,  is  evident  from  what  follows  ; and  from  the  repre- 
sentation of  Moses,  as  denoting  the  divine  law,  see  n.  6723, 
6752,  6771,  6827,  7014;  hence  the  complaint  is  from  truth 
which  is  of  the  divine  law,  that  they  who  are  in  falses  have 
such  dominion  over  those  who  are  in  truths. 

7165.  “ Lord,  wherefore  hast  thou  done  evil  to  this  people?” 
— That  hereby  is  signified  that  they  who  are  in  truths  and 
goods  are  too  much  infested  by  falses,  appears  from  the  signifi- 
cation of  doing  evil,  as  denoting  to  permit  that  they  should  be 
too  much  infested  by  falses,  for  this,  in  the  spiritual  sense,  is  to 
do  evil,  when  it  is  said  of  those  who  are  in  truths  and  goods; 
and  from  the  representation  of  the  sons  of  Israel,  who  are  here 
the  people,  as  denoting  those  who  are  of  the  spiritual  church, 
thus  who  are  in  the  truths  of  the  church,  and  in  its  goods,  as 
just  above,  n.  7164. 

7166.  “ Why  this  that  thou  hast  sent  me?” — -That  hereby  is 
signified  when,  yet  the  law  proceeding  from  the  Divine  Being 
or  Principle  seems  to  say  otherwise,  appears  from  the  significa- 
tion of  wherefore  this,  as  denoting  why  it  is  so,  when  it  is  said 
otherwise ; and  from  the  representation  of  Moses,  who  says 
these  things  of  himself,  as  denoting  the  law  from  the  Divine 
Being  or  Principle,  see  just  above,  n.  7164;  and  from  the  sig- 
nification of  being  sent,  as  denoting  to  proceed,  see  n.  4710, 
6831  : hence  by  the  expression,  wherefore  this  that  thou  hast 
sent  me?  is  signified  that  the  law  proceeding  from  the  Divine 
Being  or  Principle  seems  to  say  otherwise.  Inasmuch  as  this 
is  said  by  him  who  complains  of  infestation  from  falses,  it  ap- 
pears as  if  the  law  from  the  Divine  Being  or  Principle  said 
otherwise,  wherefore  it  is  said  that  it  seems  to  say  otherwise, 
when  yet  it  does  not  say  otherwise  ; for  the  law  from  the  Divine 
Being  or  Principle  is  the  law  of  order,  and  the  law  of  order 
concerning  those  who  are  in  a state  of  infestations  from  falses, 
is  that  they  should  be  infested  even  to  despair,  and  unless  they 
are  infested  to  despair,  the  ultimate  of  the  use  arising  from  the 
infestation  is  wanting : that  temptation  is  increased  even  to 
despair,  manifestly  appears  from  the  Lord’s  temptation  in  Getli- 
semane,  Matt.  xxvi.  38,  39;  Mark  xiv.  33,  34,  35,  36  ; Luke  xxii. 
44 ; and  also  from  its  being  afterwards  brought  to  a state  of 
despair  on  the  cross,  Matt,  xxvii.  46  ; and  the  temptation  of  the 
Lord  is  an  ensample  of  the  temptation  of  the  faithful  ; where- 
fore the  Lord  says,  “ That  whosoever  would  follow  him  must 
take  up  his  cross”  Matt.  x.  38 ; xvi.  24 ; for  the  glorification 
of  the  Lord  is  an  ensample  or  type  of  the  regeneration  of  man, 
see  n.  3138,  3212,  3296,  3490,  4402,  5688;  and  regeneration  is 
principally  effected  by  temptations. 

7167.  u And  from  the  time  that  I came  to  Pharaoh  to  speak 


296 


EXODUS. 


[CHAP.  V. 

in  thy  name.” — That  hereby  is  signified  when  the  command, 
grounded  in  those  things  which  are  of  the  divine  law,  appeared 
to  those  who  are  in  falses,  is  manifest  from  the  signification  of 
coming  to  speak,  as  denoting  to  bring  a command,  in  the 
present  case  to  appear,  for  a command  from  the  Divine  Being 
is  not  manifestly  brought  to  those  who  are  in  the  hells,  but  ex- 
hortation is  made  to  them  by  spirits,  hence  it  appears  to  them 
as  a command  from  the  Divine  Being ; and  from  the  represen- 
tation of  Pharaoh,  as  denoting  those  who  are  in  falses  and  in- 
fest, see  n.  6651,  6679,  6683,  7107,  7110,  7126,  7142  ; and  from 
the  signification  of  the  name  of  Jehovah,  as  denoting  the  all  of 
faith  and  charity,  by  which  the  Lord  is  worshipped,  see  n.  2724, 
3006,  6674,  thus  the  all  which  is  of  the  law  divine,  for  the  law 
divine  is  nothing  else  than  what  is  of  charity  and  faith ; for  the 
law  divine  is  truth  divine  proceeding  from  the  Lord,  and  what 
proceeds  from  the  Lord  is  divine  good  and  truth,  and  divine 
good  is  love  and  charity,  and  divine  truth  is  faith. 

7168.  “ He  hath  done  evil  to  this  people.” — That  hereby  is 
signified  that  in  this  case  by  injected  falses  they  seemed  to  be 
hurt  who  are  in  the  truths  and  goods  of  the  church,  appears 
from  the  signification  of  doing  evil,  as  denoting  to  hurt  by  in- 
jected falses,  in  the  present  case  to  seem  to  be  hurt,  for  the^ 
who  are  in  infestation  and  in  temptation,  cannot  be  hurt  by  in- 
jected falses,  for  the  Lord  protects  ; and  from  the  representa- 
tion of  the  sons  of  Israel,  who  are  here  the  people,  as  denoting 
those  who  are  in  the  truths  of  the  church  and  its  goods,  as 
above,  n.  7162. 

7169.  “ And  liberating  thou  hast  not  liberated  thy  people.” 
— That  hereby  is  signified  that  they  were  not  exempted  from  a 
state  of  infestations  by  falses,  appears  from  the  signification  of 
being  liberated,  as  denoting  to  be  exempted  from  a state  of 
infestations  by  falses,  for  the  subject  treated  of  in  what  goes  be- 
fore is  concerning  infestations  by  falses,  hence  to  be  liberated 
here  denotes  to  be  exempted  from  them  ; that  thy  people  de- 
notes those  who  are  in  the  truths  and  goods  of  the  church,  and 
are  infested,  see  just  above,  n.  7165,  7168. 


CONTINUATION  OF  THE  SUBJECT  CONCERNING  THE  SPIRITS,  AND 
CONCERNING  THE  INHABITANTS  OF  THE  EARTH  MERCURY. 

717  0.  THE  spirits  of  Mercury  appeared  to  the  left  in  a globe, 
and  next  in  a volume  extending  itself  lengthways  ; and  I won- 
dered whither  they  would  go,  whether  to  this  earth  or  elsewhere , 
and  presently  I observed  that  they  turned  themselves  back  to  the 
right , and  in  their  revolution  approached  to  the  earth  of  Venus, 
to  the  quarter  thereof  which  is  turned  from  the  sun  • but  when 


7168—7172.] 


EXODUS. 


291 


they  were  come  thither  they  said,  that  they  would  not  abide 
there,  because  the  inhabitants  were  evil ; wherefore  they  turned 
themselves  about  to  the  other  part  of  that  earth  which  looks  to 
the  sun,  and  then  said,  that  they  vwuld  stay  there,  because  the 
inhabitants  were  good.  When  this  was  done,  I felt  in  the  brain 
a remarkable  change,  and  a strong  operation  thence  derived. 
From  the  above  circumstances  it  was  given  to  conclude,  that  the 
spirits  of  Yenus,  who  are  on  that  part  of  the  planet,  agreed 
with  the  spirits  of  the  planet  Mercury,  and  that  the  former  had 
relation  to  the  memory  of  things  material,  agreeing  with  the 
memory  of  things  immaterial,  which  the  spirits  of  Mercury 
constitute  ; hence  a stronger  operation  was  felt  from  them  when 
they  were  there. 

7171.  It  is  to  be  noted,  that  the  sun  of  this  world  does  not 
appear  to  any  spirit,  nor  any  thing  of  light  thence  derived  • 
for  the  light  of  this  sun  is  to  spirits  as  gross  darkness , and 
only  remains  in  their  perception,  from  having  seen  it  while 
they  were  in  the  world,  being  presented  to  them  in  idea  as 
somewhat  exceedingly  dark,  and  this  to  the  back  at  a consider- 
able distance,  in  an  altitude  a little  above  the  plane  of  the  head. 
The  planets,  which  are  within  the  world  of  that  sun , appear 
according  to  a determinate  situation  in  respect  to  the  sun  • 
Mercury  at  the  back  a little  towards  the  right ; the  plantt 
Yenus  to  the  left  a little  behind ; the  planet  Mars  to  the  left 
in front  ; the  planet  Jupiter  in  like  manner  to  the  left  in  front, 
but  at  a greater  distance  / the  planet  Saturn  quite  hi  front  at  a, 
considerable  distance  / the  Moon  to  the  left  at  a considerable 
height  • the  satellites  also  to  the  left  in  respect  to  their  oion 
planet:  such  is  the  situation  of  those  planets  in  the  ideas  of 
spirits  and  angels  ; and  the  spirits  also  appear  near  their  own 
planet,  but  out  of  it. 

7172.  On  a time  I saw  that  spirits  of  our  earth  were 
am,ongst  spirits  of  the  earth  Mercury,  and  I heard  them  dis- 
coursing together  / and  on  this  occasion  the  spirits  of  our  earth 
asked  them,  among  other  things  in  whom  they  believed  f They 
replied,  that  they  believed  in  God  / but  v:hen  they  were  further 
questioned  concerning  the  God  in  whom  they  believed,  they  were 
unwilling  to  say,  since  it  is  customary  with  them  not  to  answer 
questions  directly.  But  instantly  the  spirits  from  the  earth 
Mercury,  in  their  turn,  asked  the  spirits  front  our  earth  in 
whom  they  believed  f They  said,  that  they  believed  in  the 
Lord  God  ; the  spirits  of  Mercury  then  said,  that  they  per- 
ceived that  they  believed  in  no  God,  and  that  they  had  got  a 
habit  of  saying  with  the  mouth  that  they  believe,  and  still 
that  they  do  not  believe  / the  spirits  of  Mercury  have  an  ex- 
quisite perception,  in  consequence  of  continually  exploring  by 
means  of  perception  what  others  know  ; the  spirits  of  our 
earth  were  amongst  those  who,  in  the  world,  made  a profession 


298 


EXODUS. 


[Chak  v. 

of  faith  grourided  in  the  doctrine  of  the  church , but  still  did 
not  live  the  life  of  faith : when  they  heard  these  things , they 
were  silent , because  by  apperception  then  given  to  them , they 
acknowledged  that  it  was  so . 

7173.  Certain  spirits  knew  from  heaven , on  a time  a 
promise  had  been  made  to  the  spirits  of  the  earth  Mercury , that 
they  should  see  the  Lord  ; wherefore  they  were  asked  by  the 
spirits  about  me , whether  they  recollected  that  promise  f They 
said,  that  they  did  recollect  it,  but  that  they  did  not  know  whe- 
ther the  promise  was  of  such  a nature,  that  they  might  depend 
with  certainty  on  its  accomplishment.  Whilst  they  were  thus 
discoursing  together,  instantly  the  sun  of  heaven  appeared  to 
them  ; ( the  sun  of  heaven,  which  is  the  Lord , is  seen  only  by 
those  who  are  in  the  inmost  or  third  heaven  ; ethers  see  the 
light  thence  derived,  and  also  the  moon,  see  n.  1529,  1530, 
1531,  4060  ;)  on  seeing  the  sun  they  said,  that  this  was  not  the 
Lord  God , because  they  did  not  see  a face.  Ln  the  mean  time 
the  spirits  discoursed  with  each  other,  but  L do  not  know  what 
they  said.  But  on  a sudden,  at  that  insta7it,  the  sun  again 
appeared , and  in  the  midst  thereof  the  Lord  encompassed  with 
a solar  circle  ; on  seeing  this , the  spirits  of  Mercury  humbled 
themselves  prof  oundly  and  subsided.  Then  also  the  Lord  from 
the  sun  appeared  to  the  spirits  of  this  earth,  who,  when  they 
were  men,  saw  him  in  the  world,  and  they  all  one  after  another, 
and  thus  several  in  order,  confessed  that  it  was  the  Lord  him- 
self ; and  this  they  confessed  before  all  the  company.  At  that 
instant  also  the  Lord  from  the  sun  appeared  to  the  spirits  of 
the  planet  Jupiter,  who  declared  with  open  voice  that  it  was 
he  himself,  whom,  they  had  seen  in  their  earth,  when  the  God 
of  the  universe  appeared  to  them. 

7174.  Certain  of  them,  after  the  Loi'd  appeared,  were  led 
off  front-wards  to  the  right,  and  as  ihey  advanced  they  said, 
that  they  saw  a light  much  clearer  and  purer  than  they  had 
ever  seen  before,  a7id  that  it  was  impossible  any  light  could 
exceed  it  ; and  it  was  then  even-tide  here : there  toere  several 
who  7nade  this  declaration. 

7175.  After  S07ne  time  there  was  shown  me  one  of  the  fe- 
male inhabitants  of  the  earth  Mercury  ; she  had  a beautiful 
face,  but  it  was  smaller  than  that  of  a woman  of  our  earth  ; 
her  shape  also  was  more  slender,  but  her  height  was  equal; 
she  wore  on  her  head  a liiien  cap,  which  was  put  on  without 
art,  but  yet  in  a becoming  manner.  A ma7i  also  was  presented, 
to  my  view  from  that  earth,  who  likewise  was  more  slender  in 
body  than  the  men  of  our  earth  are ; he  was  clad  in  a gar- 
ment of  a dark  blue  colour,  closely  fitted  to  his  body,  without 
any  foldings  and  protuberances.  But  that  the  inhabitants  of 
that  earth  think  little  about  their  bodies,  was  manifest  to  me 
from  this  consideration , that  when  they  come  into  the  other  life 


7173—7178.] 


EXODUS. 


299 


and  become  spirits , they  are  not  willing  to  appear  as  men , like 
the  spirits  of  our  earth , but  as  crystalline  globes  • the  reason 
why  they  are  willing  thus  to  appear , is,  that  they  may  remove 
from  themselves  material  ideas,  for  the  knowledges  of  things 
immaterial  are  represented  in  the  other  life  by  crystals. 

7176.  There  were  also  shown  to  me  different  species  of  their 
oxen  and  cows , which  indeed  did  not  differ  much  from  those  on 
our  earth , only  they  were  less , and  in  some  degree  approached 
to  the  species  of  deer. 

7177.  They  were  questioned  also  concerning  the  sun  of  the  sys- 
tem, how  it  appears  from  their  earth  f They  said  that  it  appears 
large , and  larger  there  than  when  seen  from  other  earths , and 
that  they  knew  this  from  the  idea  of  other  spirits  concerning 
the  sun.  They  said  f urther , that  they  enjoy  a middle  tem- 
perature, neither  too  hot  nor  too  cold  • it  was  on  this  occasion 
given  me  to  tell  them , that  it  was  so  provided  of  the  Lord , that 
they  should  not  be  exposed  to  too  much  heat , by  reason  of  their 
greater  nearness  to  the  sun  than  other  earths , inasmuch  as  heat 
does  not  arise  from  nearness  to  the  sun , but  from  the  altitude 
and  consequent  density  of  the  aerial  atmosphere , as  is  evident 
from  the  cold  on  high  mountains  even  in  hot  climates  / also 
that  heat  varies  according  to  the  direct  or  oblique  incidence  of 
the  sun's  rays , as  is  plain  from  the  seasons  of  winter  and  sum- 
mer in  every  7'egion.  These  are  the  things  which  have  been 
given  to  know  concerning  the  spirits  and  inhabitants  of  the 
earth  Mercury.  At  the  close  of  the  following  chapter  an  ac- 
count will  be  given  of  the  spirits  of  the  planet  Venus. 


EXODUS. 

CHAPTER  THE  SIXTH. 


THE  DOCTRINE  OF  CHARITY. 

7178.  NO  one  can  know  what  good  is,  understood  in  the 
spiritual  sense,  unless  he  knows  what  love  towards  the  neigh- 
bour is,  and  love  to  God  ; and  no  man  can  know  what  evil  is, 
unless  he  knows  what  the  love  of  self  is,  and  the  love  of  the 
world.  Neither  can  any  one  know  from  interior  acknowledg- 
ment what  truth  is,  which  is  of  faith,  unless  he  knows  what 
good  is,  and  unless  he  be  in  good ; neither  can  any  one  know 
what  the  false  is,  unless  he  knows  what  evil  is.  Wherefore  no 


300 


EXODUS. 


[Chap,  vl 

one  can  explore  or  examine  himself,  unless  he  knows  what  g » 
is,  as  grounded  in  its  two  loves,  and  what  truth  is  as  grounded 
in  good;  and  unless  he  knows  what  evil  is,  as  grounded  in  its 
two  loves,  and  what  the  false  is  as  grounded  in  evil. 

7179.  There  are  two  faculties  appertaining  to  man,  one  is 
called  the  understanding,  and  the  other  the  will ; the  will  was 
given  man  for  the  sake  of  the  good  which  is  of  love,  and  the 
understanding  for  the  sake  of  the  truth  which  is  of  faith;  for 
the  good  which  is  of  love  has  relation  to  the  will,  and  the  truth 
which  is  of  faith  has  relation  to  the  understanding;  the  one 
faculty  communicates  wonderfully  with  the  other.  They  join 
themselves  together  with  those  who  are  principled  in  good  and 
thence  in  truth  ; and  they  also  join  themselves  together  with 
those  who  are  principled  in  evil  and  thence  in  the  false ; with 
the  latter  and  the  former  those  two  faculties  constitute  one 
mind  : it  is  otherwise  with  those  who  are  in  truth  as  to  faith, 
and  in  evil  as  to  life;  in  like  manner  with  those  who  are  in  the 
false  as  to  faith,  and  in  apparent  good  as  to  life. 

7180.  It  is  not  allowable  for  man  to  divide  his  mind,  and 
to  put  asunder  those  two  faculties  from  each  other,  that  is,  to 
understand  and  speak  truth,  and  to  will  and  do  evil ; for  in  this 
case  one  faculty  would  look  upwards  or  towards  heaven,  and 
the  other  would  look  downwards  or  towards  hell,  and  thus  the 
man  would  hang  between  both  : but  let  him  know  that  the  will 
carries  him  along  in  its  own  direction,  and  that  the  understand- 
ing favours  that  direction.  From  these  considerations  it  is  evi- 
dent how  the  case  is  with  faith  and  with  love,  and  how  with 
the  state  of  man  if  they  be  separated. 

7181.  Nothing  is  more  necessary  for  man,  than  to  know 
whether  heaven  be  in  himself,  or  hell ; for  in  one  or  the  other 
he  must  needs  live  to  eternity : to  the  intent  that  he  may  ac- 
quire this  knowledge,  it  is  necessary  that  he  should  know  what 
good  is,  and  what  evil,  for  good  constitutes  heaven,  and  evil 
constitutes  hell ; the  doctrine  of  charity  teaches  both. 

7182.  It  is  said  love  to  God,  and  thereby  is  meant  love  to 
the  Lord,  for  there  is  no  other  God  : the  Father  is  in  him,  John 
xiv.  9,  10,  11,  and  the  holy  of  the  spirit  is  from  him,  John  xiv. 
13,  H,  15. 


CHAPTER  YI. 

1.  AND  Jehovah  said  to  Moses,  Now  thou  shalt  see  what 
I will  do  to  Pharaoh,  because  with  a strong  hand  he  shall  send 
them,  and  with  a strong  hand  he  shall  drive  them  out  from  his 
land. 

2.  And  God  spake  to  Moses,  and  said  to  him,  I am  Jehovah. 


71T9 — 7182. j 


EXODUS. 


301 


3.  And  I appeared  to  Abraham,  to  Isaac,  and  to  Jacob,  in 
God  Schaddai,  and  by  my  name  Jehovah  I was  not  known  to 
them. 

4.  And  also  I established  my  covenant  with  them,  to  give 
them  the  land  of  Canaan,  the  land  of  their  sojournings,  in  which 
they  sojourned. 

5.  And  also  I have  heard  the  groaning  of  the  sons  of  Israel, 
because  the  Egyptians  caused  them  to  serve ; and  I have  re- 
membered my  covenant. 

6.  Therefore  say  to  the  sons  of  Israel,  I am  Jehovah,  and 
I will  bring  you  forth  from  under  the  burdens  of  the  Egyptians, 
and  will  liberate  you  from  their  service  ; and  will  redeem  you 
with  a stretched-out  arm,  and  with  great  judgments. 

7.  And  I will  receive  yon  to  myself  for  a people,  and  I will 
be  to  you  for  a God,  and  ye  shall  know  that  I am  Jehovah 
your  God,  bringing  you  forth  from  under  the  burdens  of 
Egypt. 

8.  And  I will  lead  you  to  the  land,  in  which  I lifted  up  my 
hand  to  give  it  to  Abraham,  Isaac,  and  Jacob,  and  I will  give 
it  you  an  inheritance;  1 am  Jehovah. 

9.  And  Moses  spake  thus  to  the  sons  of  Israel,  and  they 
hearkened  not  to  Moses  for  straitness  of  spirit,  and  for  hard 
service. 

10.  And  Jehovah  spake  to  Moses,  saying, 

11.  Come,  speak  to  Pharaoh  king  of  Egypt,  and  let  him 
send  the  sons  of  Israel  out  of  his  land. 

12.  And  Moses  spake  before  Jehovah,  saying,  Behold,  the 
sons  of  Israel  have  not  hearkened  to  me,  and  how  shall  Pha- 
raoh hearken  to  me,  and  I am  uncircumcised  in  lips? 

13.  And  Jehovah  spake  to  Moses  and  to  Aaron,  and  gave 
them  commandment  for  the  sons  of  Israel,  and  for  Pharaoh 
king  of  Egypt,  to  bring  forth  the  sons  of  Israel  out  of  the  land 
of  Egypt. 

14.  These  are  the  heads  of  the  house  of  their  fathers  ; the 
sons  of  Reuben  the  first-born  of  Israel,  Ilanoch  and  Pallu,  Hez- 
ron  and  Carmi,  these  are  the  families  of  Reuben. 

15.  And  the  sons  of  Simeon,  Jernuel,  and  Jamin,  and  Ohad, 
and  Jachin,  and  Zohar,  and  Shaul  the  son  of  a Canaanitess ; 
these  are  the  families  of  Simeon. 

16.  And  these  are  the  names  of  the  sons  of  Levi  according 
to  their  nativities,  Gershon,  and  Kehath,  and  Merari ; and  the 
years  of  the  life  of  Levi  were  seven  and  thirty  and  a hundred 
years. 

17  The  sons  of  Gershon,  Libni,  and  Shimei,  according  to 
their  families. 

18.  And  the  sons  of  Kehath,  Amram,  and  Izhar,  and  He- 
bron, and  Uzziel  ; and  the  years  of  the  life  of  Kehath  were 
three  and  thirty  and  a hundred  years. 


302  EXODUS.  [Chap.  vi. 

10.  And  the  sons  of  Merari,  Malili,  and  Mushi ; these  are 
the  families  of  Levi  according  to  their  nativities. 

20.  And  Amram  took  Jochebed  his  father’s  sister  to  him 
for  a woman,  and  she  bare  to  him  Aaron  and  Moses  ; and  the 
years  of  the  life  of  Amram  were  seven  and  thirty  and  a hun- 
dred years. 

21.  And  the  sons  of  Izhar,  Korah,  and  Hepheg,  and  Sichri. 

22.  And  the  sons  of  Uzziel,  Mishael,  and  Elzaphan,  and 
Si  tli  ri. 

23.  And  Aaron  took  Elisheba,  the  daughter  of  Aminadab, 
the  sister  of  Naasshon,  to  him  for  a woman  ; and  she  bare  to 
him  Nadab,  and  Abilin,  ETeazar,  and  Ithamar. 

24.  And  the  sons  of  Korah,  Assir,  and  Elkanah,  and  Abia- 
snph  ; these  are  the  families  of  the  Korahites. 

25.  And  Eleazar  the  gon  of  Aaron  took  to  him  of  the 
daughters  of  Putiel  for  a woman,  and  she  bare  to  him  Phineas  ; 
these  are  the  heads  of  the  fathers  of  the  Levites  according  to 
their  families. 

26.  This  is  the  Aaron  and  Moses,  to  whom  Jehovah  said, 
Bring  forth  the  sons  of  Israel  out  of  the  land  of  Egypt,  accord- 
ing to  their  armies. 

27.  These  spake  to  Pharaoh  king  of  Egypt,  to  bring  forth 
the  sons  of  Israel  out  of  Egypt : This  is  Moses  and  Aaron. 

28.  And  it  came  to  pass,  in  the  day  Jehovah  spake  to  Moses 
in  the  land  of  Egypt. 

29  And  Jehovah  spake  to  Moses,  saying,  I am  Jehovah, 
speak  to  Pharaoh  king  of  Egypt  all  that  1 spake  to  thee. 

30.  And  Moses  said  before  Jehovah,  Behold  I am  uncir- 
cumcised in  lips,  and  how  shall  Pharaoh  hearken  to  me  ? 

< ' 


THE  CONTENTS. 

7183.  THE  subject  treated  of  in  the  foregoing  chapter  was 
concerning  those  who  are  of  the  Lord’s  spiritual  kingdom,  that 
they  were  infested  by  falses,  and  at  length  that  by  reason  of 
those  infestations  they  were  near  to  desperation  ; they  are  now 
relieved  with  hope,  and  with  a promise  that  they  should  cer- 
tainly be  liberated;  this  is  the  subject  treated  of,  in  the  internal 
sense,  in  this  chapter,  and  signified  by  the  things  which  Jehovah 
spake  to  Moses. 

7184.  Afterwards  is  described  the  Lord’s  spiritual  kingdom 
as  to  faith  and  as  to  charity,  and  next  as  to  doctrine,  also  as  to 
the  reception  of  the  law ‘divine:  Reuben  and  Simeon  and  their 
families  represent  the  things  which  are  of  faith  ; Levi  and  big 


EXODUS. 


303 


7183—7186.] 

families  the  things  which  are  of  charity;  Aaron  and  his  families 
the  things  which  are  of  doctrine ; and  Moses  the  things  which 
are  of  the  law  divine. 


THE  INTERNAL  SENSE. 

7185.  VERSE  1.  And  Jehovah  said  to  Moses,  Now  thou 
shalt  see  what  I will  do  to  Pharaoh , because  with  a strong 
hand  he  shall  send  them, , and  with  a strong  hand  he  shall  drive 
them  out  from  his  land . And  Jehovah  said  to  Moses,  signifies 
instruction  concerning  the  law  divine.  Now  thou  shalt  see 
what  I will  do  to  Pharaoh,  signifies  manifest  perception  wlmt 
shall  befall  those  that  infest.  Because  with  a strong  hand  he 
shall  send  them,  signifies  that  with  all  strength  and  ability  they 
shall  shun  them.  And  with  a strong  hand  he  shall  drive  them 
out  from  his  land,  signifies  that  with  all  strength  and  ability 
they  shall  put  them  to  flight  from  their  neighbourhood. 

7186.  “And  Jehovah  said  to  Moses.”— That  herein  is  sig- 
nified instruction  concerning  the  law  divine,  appears  from  the 
signification  of  Jehovah  said,  as  denoting  instruction  from  the 
Divine  Being  or  Principle,  of  which  we  shall  speak  presently  ; 
and  from  the  representation  of  Moses,  as  denoting  the  law 
divine,  see  n.  6723,  6752,  7014.  The  reason  why  by  Jehovah 
said  to  Moses  is  signified  instruction  concerning  the  law  divine, 
is,  because  at  the  close  of  the  foregoing  chapter  it  was  believed 
from  the  law  divine  that  it  would  come  to  pass,  that  they  who 
are  of  the  spiritual  church  would  be  immediately  liberated  from 
infestations;  when  yet  it  is  according  to  order,  that  the  evil 
who  infest  should  be  removed  by  degrees,  and  that  they  who 
are  of  the  spiritual  church  should  be  liberated  by  degrees  ; for 
such  is  the  requirement  of  the  divine  order  ; hence  also  such  is 
the  requirement  of  the  law  divine,  for  every  law  divine,  is  of 
order,  insomuch  that  whether  we  say  the  law  divine  or  the  law 
of  divine  order,  it  is  the  same  thing;  concerning  this  law  they 
who  are  of  the  spiritual  church  are  now  instructed,  and  that  it 
is  grounded  in  that  law  that  they  would  certainly  be  liberated 
when  the  time  and  state  according  to  order  is  at  hand  : that 
Moses,  by  whom  is  here  represented  the  la\y  divine,  such  as  it 
is  with  those  who  are  of  the  spiritual  church  when  they  are  in 
a state  of  infestations,  believed  from  the  law  divine  that  it  would 
come  to  pass,  that  they  would  be  immediately  liberated  from 
infestations,  is  evident  from  what  he  spake  at  the  close  of  the 
foregoing  chapter,  viz.,  “Wherefore  hast  thou  done  evil  to  this 
people,  wherefore  this  that  thou  hast  sent  me,  and  liberating 


304 


EXODUS. 


[Chap.  vi. 

hast  not  liberated  thy  people?”  by  which  words  is  signified  that 
they  are  too  much  infested  by  falses,  when  yet  the  law  proceed- 
ing from  the  Divine  Being  or  Principle  seems  to  say  otherwise, 
and  that  thus  they  are  not  exempted  from  a state  of  infestations, 
see  n.  7165,  7166,  7169.  The  reason  why  they  who  are  of  the 
spiritual  church,  and  in  the  lower  earth,  are  liberated  by  degrees 
from  infestations,  and  not  immediately,  is,  because  the  evils  and 
falses  which  inhere  cannot  otherwise  he  removed,  nor  can  goods 
and  truths  be  insinuated  in  their  place,  except  by  several 
changes  of  state,  thus  successively  by  degrees.  They  who  believe 
that  man  can  be  immediately  introduced  into  heaven,  and  that 
this  is  of  the  mere  mercy  of  the  Lord,  are  much  deceived  ; if 
this  was  possible,  all,  as  many  as  are  in  hell,  would  be  elevated 
into  heaven,  for  the  Lord’s  mercy  extends  to  all  ; but  it  is  ac- 
cording to  order  that  every  one  carries  along  with  him  his  life 
which  he  had  lived  in  the  world,  and  his  state  in  the  other  life 
is  accordingly,  and  that  the  mercy  of  the  Lord  flows-in  with  all, 
but  that  it  is  diversely  received,  and  by  those  who  are  in  evil 
is  rejected  ; and  whereas  they  have  imbued  evil  in  the  world, 
they  also  retain  it  in  the  other  life,  neither  in  the  other  life  is 
amendment  given,  for  the  tree  lies  where  it  falls ; from  these 
considerations  t is  evident  that  it  is  according  to  order,  that 
they  who  have  lived  in  good,  and  to  whom  appertain  some  of 
the  gross  and  impure  principles  which  are  of  self-love  and  the 
love  of  the  world,  cannot  be  associated  to  those  who  are  in  the 
heavens,  until  such  principles  are  removed.  Hence  it  is  mani- 
fest, that  liberation  from  infestations  is  effected  successively  by 
degrees. 

7187.  “ Now  thou  shalt  see  what  I will  do  to  Pharaoh.” — 
That  hereby  is  signified  manifest  perception  what  shall  befall 
those  who  infest,  appears  from  the  signification  of  seeing,  as 
denoting  apperception,  see  n.  2150,  3764,  4567,  4723,  5400,  in 
the  present  case  manifest  perception,  because  it  is  said  of  in- 
struction from  the  Divine  Being  or  Principle  ; and  from  the 
signification  of  what  I shall  do,  as  denoting  what  shall  befall  ; 
and  from  the  representation  of  Pharaoh,  as  denoting  those  who 
infest  by  injected  falses,  see  n.  6651,  6679,  6683,  7107,  7110, 
7126,  7i42. 

7188.  “ Because  with  a strong  hand  he  shall  send  them.” — • 
That  hereby  is  signified  that  with  all  strength  and  ability  they 
shall  shun  them,  appears  from  the  signification  of  a strong 
hand,  as  denoting  all  strength  and  ability;  that  hand  denotes 
ability,  see  n.  878,  3387,  4931,  5327,  5328,  6947,  7011  ; and 
from  the  signification  of  sending  them,  as  denoting  to  fly  from 
them.  The  case  herein  is  this:  when  the  infernals  are  deterred 
by  punishments  from  doing  evils,  they  at  length  abstain  from 
infestation,  and  are  willing  to  leave  those  whom  they  infested, 
and  to  fly  away ; but  whereas  it  is  the  sole  delight  of  their  life 


7187—7190.] 


EXODUS. 


305 


to  do  evil  and  to  infest,  therefore  they  cannot  abstain,  unless 
they  appl}r  all  force  and  ability  to  remove  themselves;  for  what 
is  the  delight  of  any  one’s  life,  this,  inasmuch  as  it  is  of  his 
love,  is  of  his  life,  and  carries  him*  away,  neither  can  it  be  re- 
sisted, unless  the  undelightfulness  of  punishment  prevail  over 
the  delight  of  doing  evil ; hence  come  the  punishments  of  the 
evil  in  the  other  life. 

7189.  “And  with  a strong  hand  he  shall  drive  them  out. 
from  his  land.” — That  hereby  is  signified  that  with  all  force 
and  ability  they  shall  put  them  to  flight  from  their  neighbour- 
hood, appears  from  the  signification  of  a strong  hand,  as  denot- 
ing with  all  strength  and  ability,  see  just  above,  n.  7188  ; and 
from  the  signification  of  driving  them  out,  as  denoting  to  put 
them  to  flight ; and  from  the  signification  of  their  land,  as  de- 
noting neighbourhood  : that  the  land  or  earth,  where  they  who 
are  of  the  spiritual  church  are  infested  by  falses,  is  near  to  the 
hells  which  infest,  and  is  called  the  lower  earth,  see  n.  7090  : 
hence  from  their  land  denotes  from  the  neighbourhood. 

7190.  Verses  2,  3,  4,  5,  6,  7,  8.  And  God  spake  to  Moses, 
and  said  to  him , lam  Jehovah . And  I appeared  to  Abraham, 
to  Isaac , and  to  Jacob , in  God  Schaddai ; and  by  my  name 
Jehovah  I was  not  known  to  them . And  also  I established  my 
covenant  with  them,  to  give  them  the  land  of  Canaan,  the  land 
of  their  sojournings , in  which  they  sojourned.  And  also  I have 
heard  the  groaning  of  the  sons  of  Israel,  because  the  Egyptians 
rause  them  to  serve  / and  I have  remembered  my  covenant. 
Therefore  say  to  the  sons  of  Israel , I am  Jehovah,  and  I will 
bring  you  forth  from  under  the  burdens  of  the  Egyptians,  and 
will  liberate  you  from  their  service,  and  will  redeem  you  with' 
a stretched-out  arm  and  with  great  judgments.  And  I will  re- 
ceive you  to  myself  for  a people,  and  I will  be  to  you  for  a God, 
and  ye  shall  know  that  I am  Jehovah  your  God  bringing  you, 
forth  from  under  the  burdens  of  Egypt.  And  I will  lead  you 
tc  the  land,  in  which  I lifted  up  my  hand  to  give  it  to  Abra- 
ham, to  Isaac,  and  to  Jacob,  and  I will  give  it  you  an  inherit- 
ance ; I am  Jehovah.  And  God  spake  to  Moses,  signifies  what 
is  new  but  continuous  with  what  goes  before.  And  said  to  him, 
I am  Jehovah,  signifies  confirmation  from  the  Divine  Being  or 
Principle,  which  is  irrevocable.  And  I appeared  to  Abraham, 
to  Isaac,  and  to  Jacob,  in  God  Schaddai,  signifies  the  tempt- 
ations of  the  Lord  as  to  the  human  principle,  and  the  tempta- 
tions of  the  faithful,  and  subsequent  consolations.  And  by  my 
name  Jehovah  I was  not  known  to  them,  signifies  that  they  who 
were  of  the  spiritual  church  in  a state  ef  temptations  did  not 
think  of  the  divine  things  or  principles  which  are  of  the  church. 
And  also  I established  my  covenant  with  them,  signifies  in  this 
case  still  conjunction  by  the  Lord’s  divine  human  principle.  To 
give  them  the  land  of  Canaan,  signifies  by  which  conjunction 

VOL.  VII.  20 


306 


EXODUS. 


[Chap.  vi. 

they  were  elevated  into  heaven.  The  land  of  their  sojourn  tags 
in  which  they  sojourned,  signifies  where  those  things  are  which 
are  of  faith  and  charity,  concerning  which  they  had  been  in- 
structed, and  according  to  which  they  have  lived.  And  also  I 
have  heard  the  groaning  of  the  sons  of  Israel,  signifies  their 
grief  arising  from  combat.  Because  the  Egyptians  cause  them 
to  serve,  signifies  with  those  who  are  in  falses,  who  attempt  to 
subjugate.  And  I have  remembered  my  covenant,  signifies  that 
there  was  exemption  from  them  for  the  sake  of  conjunction. 
Therefore  say  to  the  sons  of  Israel,  signifies  that  the  law  divine 
shall  give  to  those  who  are  of  the  Lord’s  spiritual  kingdom  to 
apperceive.  I am  Jehovah,  signifies  confirmation  from  the  Di- 
vine Being  or  Principle.  And  I will  bring  you  forth  from 
under  the  burdens  of  the  Egyptians,  signifies  that  the  Lord  will 
exempt  them  from  the  infestations  of  those  who  are  in  falses. 
And  will  liberate  you  from  their  service,  signifies  fully  from 
the  attempt  of  their  subjugation.  And  will  redeem  }rou  with 
a stretched-out  arm,  signifies  bringing  forth  from  hell  b}-  divine 
power.  And  with  great  judgments,  signifies  according  to  the 
laws  of  order  derived  from  the  Lord’s  human  principle.  And  I 
will  receive  you  to  myself  for  a people,  signifies  that  they  shall 
be  added  to  those  in  the  heavens  who  serve  the  Lord  there. 
And  I will  be  to  you  for  a God,  signifies  that  they  shall  also 
receive  the  Divine  Being  or  Principle.  And  ye  shall  know  that 
I am  Jehovah  your  God,  signifies  apperception  in  such  case  that 
the  Lord  is  the  only  God.  Bringing  you  forth  from  under  the 
burdens  of  Egypt,  signifies  who  has  liberated  from  infestations 
arising  from  falses.  And  I will  lead  you  to  the  land  in  which 
I lifted  up  my  hand  to  give  it  to  Abraham,  Isaac,  and  Jacob, 
signifies  elevation  by  the  divine  power  to  heaven,  where  the 
divine  human  principle  of  the  Lord  is  all.  And  I will  give  it 
you  an  inheritance,  signifies  the  life  of  the  Lord  there  for  ever. 
I am  Jehovah,  signifies  confirmation  from  the  Divine  Being  or 
Principle. 

7191.  “And  God  spake  to  Moses.” — That  hereby  is  signi- 
fied what  is  new  but  continuous  with  what  goes  before,  appears 
from  this  consideration,  that  it  is  frequently  written  in  continu- 
ous text,  Jehovah  said,  andj  Jehovah  spake,  as  also  in  this  chap- 
ter, ver.  1,  Jehovah  said  to  Moses  ; in  this  verse,  Jehovah  spake 
to  Moses  ; in  like  manner  verses  10,  13,  28,  29;  also  in  other 
places  ; which  repetition  signifies  nothing  else  but  somewhat 
new  commencing  there,  which  yet  is  in  connection  with  what 
goes  before;  that  by  Jehovah  said  is  denoted  a new  principle 
of  perception,  see  n.  2061,  2238,  2260.  It  is  to  be  noted  that 
the  Word,  in  its  original  tongue,  is  without  signs  of  termina- 
tions, wherefore,  instead  thereof,  the  above  expressions  were 
adopted,  and  in  the  place  of  lesser  terminations  and  distinctions, 
and  was  adopted,  on  which  account  this  term  so  frequently  oc- 


7191 — 7193.J 


EXODUS. 


307 


curs  ; angelic  discourse  is  also  continuous,  with  terminations 
indeed,  but  of  such  a sort  that  the  things  which  precede  are 
wonderfully  connected  with  the  things  which  follow  ; for  an- 
gelic ideas  are  most  replete  with  things,  and  with  innumerable 
things  that  are  ineffable  and  incomprehensible  to  man  during 
his  abode  in  the  world  ; hence  the  conclusions  of  preceding 
periods  can  be  fully  connected  with  the  beginnings  of  subse- 
quent periods,  and  thereby  one  be  formed  from  several  serieses; 
what  is  stupendous  and  incredible,  in  angelic  discourse  the  form 
of  heaven  is  represented  ; hence  in  all  angelic  discourse  there 
is  a melodious  concert  as  of  songs,  which  in  every  termination 
closes  in  a monosyllable,  thus  in  a one  ; and  I have  been  told,  that 
the  reason  of  this  is,  because  all  and  singular  things  in  heaven 
have  reference  to  one  God,  thus  to  their  end.  From  these  con- 
siderations also  it  might  be  manifest,  that  the  all  of  thought, 
and  of  discourse  thence  derived,  flows-in  through  heaven  from 
the  Lord,  and  that  hence  such  a melodious  concert  in  discourse 
closing  in  a one. 

7192.  “And  said  to  him,  I am  Jehovah.” — That  hereby  is 
signified  confirmation  from  the  Divine  Being  or  Principle, 
which  is  irrevocable,  may  appear  without  explication  ; for  by 
Jehovah,  that  is,  by  the  Lord,  it  is  not  possible  for  any  thing  to 
be  confirmed  except  by  himself;  it  cannot  be  confirmed  by 
heaven,  because  this  is  far  beneath  him,  still  less  by  any  thing 
in  the  world  ; but  to  the  end  that  there  may  be  divine  confir- 
mation, which  is  eternal  and  irrevocable,  it  must  be  from  the 
Divine  Being  himself:  such  confirmation,  viz.,  I am  Jehovah, 
occurs  frequently  in  Moses,  as  Exod.  xii.  12;  Levit.  xviii.  5,  0; 
xix.  12,  14,  18,  28,  30,  32,  37  ; xx.  8;  xxi.  12  ; xxii.  2,  3,  8,  30, 
31,  32,  33;  xxvi.  2,  45;  Numb.  iii.  13,  41,  45.  And  in  the 
prophets,  saith  Jehovah , by  which  in  like  manner  is  meant  con- 
firmation from  the  Divine  Being  or  Principle,  as  in  Isaiah  iii. 
15  ; xiv.  22,  23;  xvii.  6 ; xxii.  14,  25;  xliii.  12  ; Iii.  5;  Jer.  ii. 
22  ; iii.  1,  10,  13,  20  ; viii.  12  ; xii.  17  ; xiii.  25  ; xxv.  7,  27 ; 
xxiii.  7,  24,  29,  31,  and  elsewhere  frequently.  Confirmation 
from  the  Divine  Being  is  also  made  by  the  divine  human  prin- 
ciple, thus  also  by  himself,  in  Isaiah,  “God  sware  by  his  right 
hand  and  by  the  arm  of  his  strength,”  lxii.  8. 

7193.  “ And  I appeared  to  Abraham,  to  Isaac,  and  to  Jacob 
in  God  Schaddai.” — That  hereby  are  signified  the  Lord’s  temp- 
tations as  to  the  human  principle,  and  the  temptations  of  the 
faithful,  and  subsequent  consolations,  is  manifest  from  the  sig- 
nification of  appearing,  or  being  seen,  when  it  is  said  of  Jeho- 
vah, as  denoting  perception  from  the  Divine  Being  or  Principle, 
see  n.  2150,  3764,  4567,  5400  ; and  from  the  representation  of 
Abraham,  of  Isaac,  and  of  Jacob,  as  denoting  the  Lord  as  to 
the  divine  principle  itself,  and  as  to  the  divine  human,  see  n. 
6804,  6847  ; but  in  the  present  case,  inasmuch  as  Jeliovub 


308 


EXODUS. 


[Chap.  vi. 

speaks  and  says  that  he  appeared  to  them,  the  Lord  is  signified 
as  to  the  human  principle,  that  is,  the  human  before  it  was 
made  divine  ; by  Abraham  is  signified  the  celestial  principle  in 
that  human  ; by  Isaac  the  spiritual ; and  by  Jacob  the  natural. 
That  the  Lord  as  to  the  human  principle  is  here  meant  by  them, 
not  as  to  the  divine  itself  and  as  to  the  divine  human,  is,  be- 
cause the  subject  treated  of  is  concerning  temptations,  and  the 
Lord  as  to  the  human  principle,  before  it  was  made  divine, 
could  he  tempted,  but  not  as  to  the  divine  human,  and  still  less 
as  to  the  divine  itself,  for  the  divine  is  out  of  all  temptations  ; 
the  infernals  who  tempt  cannot  even  come  to  the  celestial 
angels,  for  when  they  approach,  they  are  seized  with  horror 
and  torment,  and  become  as  if  they  were  half-dead  ; and  since 
tfiey  cannot  come  to  the  celestial  angels,  and  this  by  reason  of 
the  divine  principle  appertaining  to  them,  much  less  can  they 
come  to  the  divine  principle,  which  is  infinitely  above  the  an- 

felical : from  these  considerations  it  may  be  manifest,  that  the 
iOrd  assumed  an  infirm  human  principle  from  the  mother,  that 
he  might  be  tempted,  and  by  temptations  reduce  into  order  all 
things  in  heaven  and  in  hell,  and  on  the  same  occasion  glorify 
his  human  principle  and  make  it  divine.  That  by  God  Schad- 
dai  are  signified  temptations,  and  subsequent  consolations,  see 
n„  1992,  3667,  4572,  5628.  It  is  said  subsequent  consolations , 
because  it  is  from  divine  order,  that  comforts  follow  the  pains 
of  temptations,  in  like  manner  as  morning  and  day-dawn  suc- 
ceed evening  and  night ; there  is  also  a correspondence  be- 
tween them,  for  there  are  changes  of  states  in  the  other  life,  as 
there  are  changes  of  seasons  in  the  world  : states  of  temptations 
and  of  infestations,  also  states  of  desolations,  are,  in  the  other 
life,  evening  and  night,  and  states  of  consolations  and  festivities 
are  morning  and  day-dawn.  That  by  the  same  words,  viz.,  I 
appeared  to  Abraham,  to  Isaac,  and  to  Jacob  in  God  Schaddai, 
are  also  signified  the  temptations  of  the  faithful,  and  subse- 
quent consolations,  is,  because  the  regeneration  of  man,  which 
is  effected  by  means  of  temptations,  is  an  image  of  the  glorifi- 
cation of  the  Lord,  see  n.  3138,  3212,  3296,  3490,  4402,  5688  ; 
therefore  the  things  in  the  Word,  which  relate  to  the  Lord  in 
the  supreme  sense,  relate  to  the  faithful  in  the  respective  inter- 
nal sense. 

7194.  “And  by  my  name  Jehovah  I was  not  known  to 
them.” — That  hereby  is  signified  that  they  who  were  of  the 
spiritual  church  in  a state  of  temptations  did  not  think  of  the 
divine  things  or  principles  which  are  of  the  church,  appears 
from  the  signification  of  the  name  Jehovah,  as  denoting  all  in 
one  complex  by  which  God  is  worshipped,  see  n.  2724,  3006, 
6674,  thus  every  divine  thing  or  principle  in  the  church : by 
the  name  of  Jehovah  is  properly  meant  the  Lord’s  divine  hu- 
man principle,  see  n.  2628,  6887,  and  because  by  that  principle 


71 94 — -7196.] 


EXODUS. 


309 


and  from  it  proceeds  the  all  of  faith  and  the  all  of  love,  which 
are  the  divine  things  or  principles  in  the  church,  that  principle 
is  in  one  complex  the  all  of  divine  worship  ; and  from  the  sig- 
nification of  not  being  known,  as  denoting  that  those  things  were 
not  thought  of,  that  is,  the  divine  things  or  principles  which  are 
in  the  church,  viz.,  in  a state  of  temptations,  which  are  signified 
by  God  Schaddai,  wherefore  it  is  said  that  he  was  known  to 
Abraham,  Isaac,  and  Jacob,  but  not  by  his  name  Jehovah  : this 
is  the  internal  sense  of  these  words ; but  the  external  or  his- 
torical sense  is  of  another  sort,  and  from  this  latter  sense  it  may 
be  manifest  that  Abraham,  Isaac,  and  Jacob  did  not  worship 
Jehovah,  but  God  Schaddai,  see  n.  1992,  3667,  5628,  and  that 
Abraham  knew  not  Jehovah,  see  n.  1356,  2559:  but  the  reason 
why  Jehovah  is  named  in  the  historicals  concerning  Abraham, 
Isaac,  and  Jacob,  is,  because  that  historical  Word  was  written 
by  Moses,  to  whom  the  name  of  Jehovah  was  made  known,  and 
in  those  historicals  Jehovah  is  named  on  account  of  the  internal 
sense  ; for  in  the  Word  throughout  Jehovah  is  named  when  the 
subject  treated  of  is  concerning  the  good  which  is  of  love, 
whereas  God  is  named  when  the  subject  treated  of  is  concerning 
the  truth  which  is  of  faith,  see  n.  709,  732,  1096,  2586,  2769, 
2807,  2822,  3921,  4402. 

7195.  “ And  also  I established  my  covenant  with  them.’* — 
That  hereby  is  signified  in  this  case  still  conjunction  by  the 
divine  human  principle,  appears  from  the  signification  of  cove- 
nant, as  denoting  conjunction,  see  n.  665,  666,  1023,  1038,  1864, 
1996,  2003,  2021,  6804;  and  from  the  representation  of  Abra- 
ham, Isaac,  and  Jacob,  who  are  here  those  with  whom  the 
covenant  is  established,  as  denoting  the  Lord’s  divine  human 
principle,  see  n.  6804,  6847 : from  these  considerations  it  is 
evident  what  is  the  internal  sense  of  these  words  ; the  proxi- 
mate sense  is,  that  the  union  of  the  divine  principle  itself  is 
with  the  divine  human ; and  hence  the  following  sense,  that 
there  is  conjunction  of  the  divine  principle  itself  with  those 
who  are  of  the  spiritual  church  by  the  divine  human,  for,  as  has 
been  occasionally  shown  above,  they  who  were  of  the  spiritual 
church  were  saved  by  the  Lord’s  divine  human  principle,  see  n. 
6854,  6914,  7035,  7091 ; it  is  said  in  this  case  still,  that  there 
may  be  conjunction  with  what  immediately  precedes,  viz.,  that 
conjunction  then  had  place,  when  in  a state  of  temptations  they 
did  not  think  of  the  divine  things  or  principles  in  the  church, 
for  the  Lord  is  more  present  in  a state  of  temptations  than  out 
of  it,  although  it  appears  otherwise,  see  n.  840. 

7196.  “To  give  them  the  land  of  Canaan.” — That  hereby  is 
signified  by  which,  viz.,  conjunction,  they  would  be  elevated 
into  heaven,  appears  from  the  signification  of  the  land  of  Ca- 
naan, as  denoting  the  Lord’s  kingdom  in  the  heavens,  and  as 
denoting  the  church,  see  n.  1607,  3038,  3481,  3705,  4447,  6516, 


310 


EXODUS. 


[Chap.  vi. 

that  to  be  elevated  into  heaven  is  signified  by  giving  that  land, 
i > evident,  for  they  to  whom  heaven  is  given  are  elevated. 

7197.  “The  ltlnd  of  their  sojournings  in  which  they  so- 
journed.”— That  hereby  is  signified  where  the  things  of  faith 
and  charity  are,  concerning  which  they  have  been  instructed, 
andhiccording  to  which  they  have  lived,  appears  from  the  sig- 
nification of  land  or  earth,  as  denoting  the  Lord’s  kingdom  in 
the  heavens  and  in  the  earths,  see  just  above,  n.  7196,  thus  also 
the  things  which  are  of  the  Lord’s  kingdom,  which,  it  is  well 
known,  are  faith  and  charity ; hence  also  these,  viz.,  faith  and 
charity,  are  signified  by  the  land  of  Canaan,  where  the  subject 
treated  of  is  concerning  instruction  and  life,  which  are  signified 
by  sojourning;  and  from  the  signification  of  sojourning,  as  de- 
noting instruction  and  life,  see  n.  1463,  2025,  3762;  hence  it 
is  evident,  that  by  the  land  of  their  sojournings  in  which  they 
sojourned,  is  signified  where  the  things  of  faith  and  charity  are, 
concerning  which  they  have  been  instructed,  and  according  to 
which  they  have  lived.  The  case  herein  is  this  : heaven  is  given 
to  every  one  in  the  other  life  according  to  the  things  of  faith 
and  charity  appertaining  to  him,  for  charity  and  faith  constitute 
heaven  with  every  one  ; but  when  it  is  said  that  charity  and 
faith  constitute  heaven,  it  is  meant  the  life  of  charity  and  faith  : 
it  is  well  however  to  be  noted  that  the  life,  which  has  heaven 
appropriated  to  it,  is  a life  according  to  the  truths  and  goods 
of  faith,  concerning  which  man  has  been  instructed  ; unless 
those  truths  and  goods  are  the  rules  and  principles  of  his  life, 
he  in  vain  expects  heaven,  howsoever  he  lias  lived  ; for  without 
those  truths  and  goods  man  becomes  a reed,  which  is  shaken 
with  every  blast  of  wind,  for  he  is  bended  by  the  evil  alike  as 
by  the  good,  inasmuch  as  he  has  nothing  of  truth  and  good  firm 
about  him,  whereby  he  may  be  kept  by  the  angels  in  truths 
and  goods,  and  be  withdrawn  from  the  falses  and  evils  which 
the  internals  continually  inject;  in  a word,  the  life  of  Christian 
good  is  what  constitutes  heaven,  not  the  life  of  natural  good. 

7198.  “And  also  I have  heard  the  groaning  of  the  sons  of 
Israel.” — That  hereby  is  signified  their  grief  arising. from  com- 
bat, appears  from  the  signification  of  groaning,  as  denoting  grief 
arising  from  combat ; and  from  the  representation  of  the  sons 
of  Israel,  as  denoting  those  who  are  of  the  spiritual  church,  who 
are'"  infested  by  falses,  and  are  thence  in  combat. 

7199.  “ Because  the  Egyptians  cause  them  to  serve.” — That 
hereby  is  signified  with  those  who  are  in  falses,  who  attempt  to 
subjugate,  appears  from  the  signification  of  the  Egyptians,  as 
denoting  those  who  are  in  falses,  see  n.  6692,  7097,  7107,  7110, 
7126,  7142 ; and  from  the  signification  of  causing  to  serve,  as 
denoting  to  attempt  to  subjugate,  see  n.  6666,  6672,  6671. 

7200.  “And  I have  remembered  my  covenant.” — That 
hereby  is  signified  that  there  was  exemption  from  them  for  the 


■7197—7205.] 


EXODUS. 


311 


sake  of  conjunction,  appears  from  the  signification  of  remem- 
bering the  covenant,  viz.,  with  Abraham,  Isaac,  and  Jacob,  to 
give  them  the  land  of  Canaan,  as  denoting  liberation  or  exemp- 
tion from  the  infestations  which  are  signified  by  servitudes  in 
Egypt,  and  denoting  elevation  to  heaven;  and  from  the  signi- 
fication of  covenant,  as  denoting  conjunction,  see  above,  n. 
7194.  It  is  said  for  the  sake  of  conjunction,  that  they  were  to 
be  liberated  and  elevated  into  heaven,  for  conjunction  with  the 
Lord  is  effected  by  faith  and  love,  inasmuch  as  the  truths 
which  are  of  faith  and  the  goods  which  are  of  love  proceed 
from  the  Lord,  and  the  things  which  proceed  from  him  are 
his,  insomuch  that  they  are  him  : they  therefore  who  receive 
those  things,  are  conjoined  to  him,  and  they  who  are  conjoined 
to  him.  must  needs  he  elevated  to  him,  that  is,  into  heaven. 

7201.  “Therefore  say  to  the  sons  of  Israel.” — That  hereby 
is  signified  that  the  law  divine  shall  give  to  those  who  are  of 
the  Lord’s  spiritual  kingdom  to  apperceive,  appears  from  the 
representation  of  Moses,  to  whom  it  is  said  that  he  should  say 
to  the  sons  of  Israel,  as  denoting  the  law  divine,  see  n.  6723, 
6752;  and  from  the  signification  of  saying,  as  denoting  to  ap- 
perceive, see  n.  1791,  1815,  1819,  1822,  1898,  1919,  2080,  2506, 
2515,  2619,  2862,  3509,  5877 ; in  the  present  case  to  give  to 
apperceive,  because  it  is  said  of  the  law  divine  that  it  should 
say ; and  from  the  representation  of  the  sons  of  Israel,  as  de- 
noting those  who  are  of  the  Lord’s  spiritual  kingdom,  see  n. 
6426,  6637. 

7202.  “I  am  Jehovah.” — That  hereby  is  signified  confirma- 
tion from  the  Divine  Being  or  Principle,  appears  from  what 
was  said  above,  n.  7192. 

7203.  “ And  I will  bring  you  forth  from  under  the  burdens 
of  the  Egyptians.” — That  hereby  is  signified  that  the  Lord  will 
exempt  them  from  the  infestations  of  those  who  are  in  falses, 
appears  from  the  signification  of  bringing  forth,  as  denoting  to 
exempt ; and  from  the  signification  of  burdens,  as  denoting  in- 
festation from  falses,  thus  denoting  combats,  see  n.  6757,  7104, 
7105  ; and  from  the  signification  of  the  Egyptians,  as  denoting 
those  who  infest  by  injected  falses,  see  just  above,  n.  7198. 

7204.  “ And  I will  liberate  you  from  their  service.” — That 
hereby  is  signified  fully  from  the  attempt  of  subjugation,  ap- 
pears from  the  signification  of  service,  as  denoting  an  attempt 
of  subjugation,  see  n.  6666,  6670,  6671. 

7205.  “ And  will  redeem  you  with  a stretched-out  arm.” — 
That  hereby  is  signified  a bringing  forth  from  hell  by  divine 
power,  appears  from  the  signification  of  redeeming,  as  denot- 
ing to  bring  forth  from  hell  : that  redemption  is  said  of  service, 
of  evil,  and  of  death,  and  of  exemption  [deliverance]  thence, 
thus  that  it  is  said  of  hell,  and  that  the  Lord  as  to  the  divine 
human  principle  is  called  Redeemer,  see  n.  6281  ; and  from 


312 


EXODUS. 


[Chap.  vi. 


the  signification  of  a stretched-out  arm,  as  denoting  divine 
power:  that  arm  denotes  power,  see  n.  478,  4931,  4932,  4934, 
4935  : but  the  reason  why  a stretched-out  arm  denotes  omnipo- 
tence or  divine  power,  is,  because  by  an  arm,  when  it  appears 
stretched  out  in  the  heavens,  is  represented  power  from  the  Di- 
vine Being  or  Principle ; but  when  not  stretched  out  but  bended, 
power  in  the  general  sense  is  represented  ; hence  now  it  is  that 
divine  power  in  the  Word  is  very  often  expressed  by  a stretched- 
out  arm  and  by  a strong  hand,  as  in  Jeremiah,  “ I have  made 
the  earth,  the  man,  and  the  beast  which  are  on  the  faces  of  the 
earth,  by  my  great  strength,  and  by  my  stretched-out  arm” 
xxvii.  5.  Again,  in  the  same  prophet,  “Ah,  Lord  Jehovih, 
behold  thou  hast  made  the  heaven  and  the  earth  by  thy  great, 
strength,  and  by  thy  stretched-out  arm,  there  is  not  any  word 
wonderful  in  comparison  with  thee  : and  thou  hast  brought  forth 
thy  people  Israel  out  of  the  land  of  Egypt  by  signs  and  mira- 
cles, and  by  a strong  hand,  and  by  a stretched-out  arm”  xxxii. 
17,  21.  And  in  Ezekiel,  “ I will  bring  you  forth  from  the 
people,  and  I will  gather  you  together  out  of  the  lands  into 
which  ye  have  dispersed,  by  a strong  hand,  and  by  a stretched-out 
arm  ,”  xx.  24.  And  in  David,  “ He  brought  forth  Israel  out  of 
the  midst  of  the  Egyptians  by  a strong  hand  and  stretched-out 
arm”  Psalm  cxxxvi.  11,  12  ; see  also,  Dent.  iv.  34 ; v.  15  ; vii. 
19  ; ix.  29  ; xi.  2 ; xxvi.  8 ; 1 Kings  viii.  42 ; 2 Kings  xvii.  36. 

7206.  “ And  with  great  judgments.” — That  hereby  is  signi- 
fied according  to  the  laws  of  order  derived  from  the  Lord’s 
divine  human  principle,  appears  from  the  signification  of  judg- 
ments, as  denoting  truths,  see  n.  2235,  6397,  and,  in  the  supreme 
sense,  where  it  is  said  of  the  Lord,  as  denoting  truths  divine, 
which  truths  are  nothing  else  but  the  laws  of  order  derived  from 
the  Lord’s  divine  human  principle,  for  all  order  is  from  him, 
thus  all  the  laws  of  order  ; the  whole  heaven,  consequently  also 
the  universe,  is  according  to  those  laws;  the  laws  of  order,  or 
the  truths  which  proceed  from  the  Lord,  according  to  which  the 
whole  heaven  and  the  universe  are  established  and  preserved, 
are  what  are  called  the  Word,  by  which  all  things  were  made, 
see  John  i.  1,  2,  3,  for  the  Word  is  the  divine  truth  proceeding 
from  the  divine  good  of  the  Lord’s  divine  human  principle  ; 
hence  it  is  that  all  things  in  the  spiritual  world,  and  also  in  the 
natural  world,  have  reference  to  truth,  as  may  be  manifest  to 
him  who  reflects.  By  great  judgments,  in  the  proximate  sense, 
are  here  meant  the  truths  according  to  which  they  shall  be 
judged  who  have  infested  by  injected  falses,  who  are  signified 
by  the  Egyptians  and  by  Pharaoh  ; and  also  the  truths  accord- 
ing to  which  they  shall  be  judged  who  shall  be  delivered  from 
infestations,  who  are  signified  by  the  sons  of  Israel  ; from  those 
judgments  they  are  condemned  who  are  in  falses  grounded  in 
evil,  and  from  those  judgments  they  are  saved  who  are  in  truths 


7206—7209.] 


EXODUS. 


313 


grounded  in  good ; not  that  the  truths  which  proceed  from  the 
Lord  condemn  any  one,  for  all  the  truths  which  proceed  from 
the  Lord  are  from  his  divine  good,  thus  are  nothing  but  mer- 
cies; but  whereas  men  do  not  receive  the  mercy  of  the  Lord, 
they  expose  themselves  to  damnation,  for  in  such  case  they  are 
in  evils,  and  evils  condemn  ; neither  do  the  truths  which  pro- 
ceed from  the  Lord  save,  if  man  believes  that  he  is  saved  by 
virtue  of  the  truths  of  faith  appertaining  to  him,  and  not  of 
mercy,  for  man  is  in  evils,  and  of  himself  is  in  hell,  but  by  the 
mercy  of  the  Lord  he  is  withheld  from  evil  and  kept  in  good, 
and  this  by  a strong  force.  That  judgments  have  this  double 
signification,  viz.,  that  they  signify  both  the  damnation  of  the 
evil  and  the  salvation  of  the  good,  is  evident  from  those  pas- 
sages in  the  Word  where  the  last  judgment  is  treated  of,  as  in 
Matthew  xxv.  31  to  45,  and  elsewhere. 

7207.  “ And  I will  receive  you  to  myself  for  a people.” — 
That  hereby  is  signified  that  they  shall  be  added  to  those  in 
heaven  who  there  serve  the  Lord,  appears  from  the  signification 
of  taking  for  a people,  when  this  is  said  by  Jehovah  or  the 
'Lord,  as  denoting  to  receive  amongst  those  who  are  in  heaven, 
for  they  who  are  in  heaven  are  called  the  people  of  the  Lord  ; 
they  are  also  so  called  when  they  are  in  the  world,  for  as  to  their 
souls  they  are  then  also  in  heaven,  see  n.  687,  697,  3255, 
4067,  4074,  4077.  The  reason  why  by  the  above  words  is  sig- 
nified that  they  who  are  of  the  spiritual  church  shall  be  added 
to  those  in  heaven  who  there  serve  the  Lord,  is,  because  be- 
fore the  Lord’s  coming  they  were  detained  in  the  inferior  earth, 
and  -were  elevated  into  heaven  when  the  Lord  rose  again,  and 
were  then  added  to  those  there  who  serve  the  Lord,  see  n. 
6854,  6914,  7091. 

7208.  “ And  I will  be  to  you  for  a God.” — That  hereby  is 
signified  that  they  shall  also  receive  the  Divine  Being  or  Prin- 
ciple, appears  from  the  signification  of  being  to  them  for  a 
God,  when  this  is  said  by  Jehovah  or  the  Lord,  as  denoting  to 
receive  the  Divine  Being  or  Principle  ; for  to  all  those  who  are 
in  heaven,  it  is  given  to  receive  what  is  divine,  that  is,  divine 
good  and  truth,  thus  wisdom  and  intelligence,  consequently 
the  happiness  of  life  derived  from  uses,  which  are  the  exercises 
of  charity  ; these  things  are  signified  by  the  words,  I will  be  to 
you  for  a God. 

7209.  “ And  ye  shall  know  that  I am  Jehovah  your  God.” 
— That  hereby  is  signified  apperception  in  such  case  that  the 
Lord  alone  is  God,  appears  from  the  signification  of  knowing, 
as  denoting  to  apperceive;  the  reason  why  I am  Jehovah  your 
God  denotes  that  the  Lord  alone  is  God,  is,  because  by  Jeho- 
vah in  the  Word  no  other  is  meant  than  the  Lord,  see  n.  1343, 
1736,  2921,  3023,  3035,  5663,  6281,  6303,  6905;  and  because 
in  heaven  they  know  and  perceive  that  the  Lord  is  the  Lord 


314 


EXODUS. 


[Chap.  vi. 

of  heaven,  and  thus  the  Lord  of  the  universe,  as  he  himself 
says  in  Matthew,  that  he  hath  all  power  in  the  heavens  and 
in  the  earths,  xxviii.  18 ; and  that  Jehovah  doth  not  give  his 
glory  to  any  other  but  himself,  Isaiah  xlii.  8 ; also  that  he  is 
one  with  the  Father,  John  xiv.  9,  10,  11  ; and  that  the  Holy 
Spirit  is  the  holy  principle  which  proceeds  from  him,  John 
xvi.  13,  14,  15 ; thus  that  the  Lord  is  the  only  God. 

7210.  u Bringing  you  forth  from  under  the  burdens  of 
Egypt.” — That  hereby  is  signified  who  have  liberated  from 
infestations  derived  from  falses,  appears  from  what  was  said 
above,  n.  7203,  where  like  words  occur. 

7211.  “ And  I will  lead  you  to  the  land  in  which  I lifted 
up  my  hand  to  give  it  to  Abraham,  Isaac,  and  Jacob.” — That 
hereby  is  signified  elevation  by  the  divine  power  to  heaven, 
where  the  divine  human  principle  of  the  Lord  is  all,  appears 
from  the  signification  of  leading  to  the  land,  viz.,  Canaan,  as 
denoting  to  elevate  to  heaven : that  the  land  of  Canaan  is  the 
Lord’s  kingdom  or  heaven,  see  above,  n.  7195  ; and  from  the 
signification  of  lifting  up  the  hand,  when  it  is  said  of  Jehovah 
or  the  Lord,  as  denoting  by  divine  power  ; that  hand  denotes 
power,  see  n.  878,  4931  to  4937,  5327,  5328,  6947,  7011  ; and 
from  the  representation  of  Abraham,  Isaac,  and  Jacob,  as  de- 
noting the  Lord  as  to  the  divine  principle  itself,  and  as  to  the 
divine  human,  see  n.  6804,  6847,  in  the  present  case  the  Lord 
as  to  the  divine  human,  because  this  is  the  all  in  heaven : the 
reason  why  the  divine  human  is  the  all  in  heaven,  is,  because 
no  one  there,  not  even  an  angel  of  the  inmost  or  third  heaven, 
can  have  any  idea  concerning  the  divine  principle  itself,  ac- 
cording to  the  Lord’s  words  in  John,  “No  one  hath  seen  God 
at  any  time,”  i.  18.  “Ye  have  neither  heard  the  voice  of  the 
Father  at  any  time,  nor  seen  his  shape,”  v.  37 ; for  the  angels 
are  finite,  and  what  is  finite  cannot  have  an  idea  of  the  in- 
finite ; wherefore  in  heaven,  unless  they  had  an  idea  of  a 
human  shape  respecting  God,  they  would  have  no  idea,  or  an 
unbecoming  one  ; and  thus  they  could  not  be  conjoined  with 
the  Divine  Being  or  Principle  either  by  faith  or  love  : this 
therefore  being  the  case,  in  heaven  they  perceive  the  divine 
in  a human  form  ; hence  it  is  that  the  divine  human  principle 
in  the  heavens  is  the  all  in  their  views  of  the  divine,  and  hence 
the  all  in  faith  and  love,  whence  comes  conjunction,  and  by 
conjunction  salvation,  n.  2700. 

7212.  “ And  I will  give  it  you  an  inheritance.” — That  here- 
by is  signified  the  Lord’s  life  there  to  eternity,  appears  from 
the  signification  of  inheritance,  when  it  is  predicated  concern- 
ing heaven,  as  denoting  the  Lord’s  life,  see  n.  2658  ; and  whereas 
every  thing,  which  is  given  as  an  inheritance,  is  the  perpetual 
possession  of  him  to  whom  it  is  given,  eternal  in  heaven,  be- 
cause in  heaven  they  live  to  eternity,  the  Lord’s  life  there  to 


7210—7215.] 


EXODUS. 


315 


eternity  is  signified.  The  reason  why  the  Lord’s. life  is  in 
heaven,  consequently  why  the  inhabitants  are  in  his  life,  is, 
because  they  are  in  the  truth  and  good  which  proceed  from  the 
Lord,  and  the  good  which  is  in  truth  is  the  Lord  himself,  and 
the  truth  in  which  is  good  is  the  life  from  the  Lord,  by  virtue 
whereof  all  live  : from  these  considerations  it  is  evident  that 
they  who  are  in  good  and  thence  in  truth,  as  all  in  the  heavens 
are,  are  in  the  Lord’s  life. 

7213.  “I  am  Jehovah.” — That  hereby  is  signified  confirma- 
tion from  the  Divine  Being  or  Principle,  appears  from  what  was 
said  above,  n.  7192,  7202. 

7214.  Yerses  9,  10,  11,  12,  13.  And  Moses  spake  thus  to 
the  sons  of  Israel,  and  they  hearkened  not  to  Moses  for  strait - 
ness  of  spirit , and  for  hard  service.  And  Jehovah  spake  to 
Mos*s,  saying , Come,  speak  to  P1 


let  him  send  the  sons  of  Israel 


spake  before  Jehovah,  saying,  Behold,  the  sone  of  Israel  have 
not  hearkened  to  me,  and  how  shall  Pharaoh  hear  mey  and  I 
am  uncircumcised  in  lips  ? And  Jehovah  spake  to  Moses  and 
to  Aaron,  and  gave  them  commandment  for  the  sons  of  Israel, 
and  for  Pharaoh  king  of  Egypt,  to  bring  forth  the  sons  of 
Israel  out  of  the  land  of  Egypt.  And  Moses  spake  thus  to 
the  sons  of  Israel,  signifies  exhortation  from  the  law  divine 
to  those  who  are  of  the  Lord’s  spiritual  kingdom.  And  they 
hearkened  not  to  Moses,  signifies  that  they  did  not  receive 
from  faith  and  obedience.  For  straitness  of  spirit,  signifies  by 
reason  of  a state  near  desperation.  And  for  hard  service,  sig- 
nifies occasioned  by  infestation  from  mere  falses.  And  Jehovah 
spake  to  Moses,  saying,  signifies  continuation.  Come,  speak 
to  Pharaoh  king  pf  Egypt,  signifies  admonition  to  those  who 
infest  by  mere  falses.  And  let  him  send  the  sons  of  Irsael  out 
of  his  land,  signifies  that  they  may  go  away  and  leave  them. 
And  Moses  spake  before  Jehovah,  saying,  signifies  the  law  from 
the  Divine  Being  or  Principle,  and  the  thought  thence  derived. 
Behold,  the  sons  of  Israel  have  not  hearkened  to  me,  signifies 
that  the  spiritual  have  not  received  the  things  which  were  an- 
nounced to  them.  And  how  shall  Pharaoh  hearken  to  me,  sig- 
nifies that  they  who  are  in  falses  will  not  receive.  And  I am 
uncircumcised  in  lips,  signifies  that  to  them  I am  impure.  And 
Jehovah  spake  to  Moses  and  to  Aaron,  signifies  instruction 
anew  from  the  law  divine,  and  at  the  same  time  from  doctrine. 
And  gave  them  commandment  for  the  sons  of  Israel,  signifies 
concerning  the  command  to  those  who  are  of  the  Lord’s  spirit- 
ual kingdom.  And  for  Pharaoh  king  of  Egypt,  signifies  admo- 
nition to  those  who  infest  by  mere  falses.  To  bring  forth  the 
sons  of  Israel  out  of  the  land  of  Egypt,  signifies  that  they  were 
to  be  liberated. 

7215.  “And  Moses  spake  thus  to  the  sons  of  Israel.” — That 


316 


EXODUS. 


[Chap.  vi. 

hereby  is  signified  exhortation  from  the  law  divine  to  those 
who  are  of  the  Lord’s  spiritual  kingdom,  appears  from  the  sig- 
nification of  speaking,  as  denoting  exhortation,  for  he  spake  to 
them  what  was  commanded  from  Jehovah  ; and  from  the  repre- 
sentation of  Moses,  as  denoting  the  law  divine,  see  n.  6723, 
6752  ; and  from  the  representation  of  the  sons  of  Israel,  as  de- 
noting the  Lord’s  spiritual  kingdom,  see  n.  6126,  6637. 

7216.  “ And  they  hearkened  not  to  Moses.” — That  hereby 
is  signified  that  they  did  not  receive  from  faith  and  obedience, 
appears  from  the  signification  of  hearkening  or  hearing,  as  de- 
noting to  receive  from  faith  and  obedience ; that  to  hearken  to 
or  to  hear  denotes  faith  in  the  will  and  act,  and  thus  denotes 
obedience,  see  n.  2512,  3869,  1652  to  1600,  5017* 

7217.  “For  straitness  of  spirit.” — That  hereby  is  signified 
oy  reason  of  a state  near  desperation,  appears  from  the  signifi- 
cation of  straitness  of  spirit,  as  denoting  a state  near  despera- 
tion, for  they  who  are  in  that  state  are  in  straitness  of  spirit ; 
that  that  state  is  signified  by  the  burden  imposed  on  the  sons 
of  Israel  by  Pharaoh,  that  they  should  procure  for  themselves 
chaff  to  make  brick,  was  shown  at  the  close  of  the  foregoing 
chapter.  That  straitness  of  spirit  is  a state  near  desperation, 
may  be  manifest  from  this  consideration,  that  they  who  are  in 
a state  near  desperation  have  an  external  anxiety,  and  in  such 
case  are  actually  in  straitness  of  spirit : straitness  of  spirit,  in 
the  external  sense,  is  a compression  of  the  breast,  and  thence  as 
it  were  a difficulty  of  respiration,  but  in  the  internal  sense  it  is 
an  anxiety  by  reason  of  the  deprivation  of  the  truth  which  is 
of  faith,  and  of  the  good  which  is  of  charity,  and  thence  a state 
near  desperation  ; that  a state  of  compression  as  to  respiration, 
and  anxiety  on  account  of  the  deprivation  of  the  truth  of  faith 
and  the  good  of  charity,  correspond  to  each  other,  as  a natural 
effect  in  the  body  grounded  in  a spiritual  cause  in  the  mind, 
may  be  seen  from  what  has  been  shown,  n.  97,  1119,  3886,  3887, 
3889,  3892,  3893.  That  the  deprivation  of  spiritual  truth  and 
good  produces  such  anxiety,  and  consequently  such  straitness, 
cannot  be  believed  by  those  who  are  not  in  faith  and  charity, 
for  these  imagine  that  to  be  tormented  on  such  account  is  weak- 
ness and  sickliness  of  mind  ; the  reason  is,  because  they  do  not 
suppose  that  there  is  any  thing  real  in  faith  and  charity,  thus 
neither  in  those  things  which  relate  to  their  souls  and  to  heaven, 
but  only  in  opulence  and  eminence,  thus  in  those  things  which 
relate  to  the  body  and  the  world ; they  think  also,  what  are 
faith  and  charity  ? are  they  not  mere  sounds  ? yea,  what  is  con- 
science? to  be  tormented  on  account  of  these  things  is  to  be 
tormented  on  account  of  such  things  as  man  sees  inwardly  in 
himself  from  a delirium  of  phantasy,  and  hence  supposes  to  be 
something  and  yet  they  are  not;  but  what  are  opulence  and 
eminence?  these  things  we  see  with  the  eyes,  and  are  con- 


7216—7220.] 


EXODUS. 


317 


vinced  that  they  are,  by  the  pleasure  which  they  excite,  for  the 
whole  body  is  expanded,  and  is  replenished  with  joy  arising 
from  them.  Thus  merely  natural  men  think,  and  thus  amongst 
themselves  they  speak,  but  the  spiritual  otherwise,  for  these 
latter  account  the  life  in  the  spirit,  thus  in  those  things  which 
are  of  the  spirit,  viz.,  in  faith  and  charity,  to  be  the  primary 
life,  and  therefore  when  they  imagine  themselves  to  be  deprived 
of  the  truths  and  goods  of  faith  and  charity,  they  are  affected 
with  anguish,  as  they  who  are  in  the  anguish  of  death,  for  they 
see  before  them  spiritual  death,  that  is,  damnation  ; these,  as 
was  said  above,  before  the  merely  natural  appear  weak  and 
distempered  in  spirit,  but  they  are  mighty  and  strong,  whereas 
they  who  are  merely  natural  appear  to  themselves  mighty  and 
strong,  and  also  are  so  as  to  the  body,  but  as  to  the  spirit  they 
are  altogether  weak,  because  spiritually  dead  ; if  they  saw  what 
was  the  quality  of  their  spirit,  they  would  acknowledge  this,  but 
they  do  not  see  the  spirit  until  the  body  is  deceased. 

7218.  “And  for  hard  service.” — That  hereby  is  signified 
occasioned  by  infestations  from  mere  falses,  appears  from  the 
signification  of  service,  as  denoting  infestations  from  falses,  see 
n.  7120,  7129,  thus  hard  service  denotes  infestation  from  mere 
falses  ; for  they  who  are  infested  by  mere  falses,  and  are  not 
refreshed  by  truths  whereby  the  falses  may  be  shaken  off,  and 
yet  their  life  is  the  life  of  the  truth  which  is  of  faith  and  of  the 
good  which  is  of  charity,  are  in  the  greatest  torment,  and  so 
long  as  they  are  in  that  state,  are,  as  it  were,  in  hard  service  ; 
hence  it  is  that  such  infestations  are  signified  by  hard  service. 
It  is  to  be  noted,  that  the  all  of  thought  flows-in,  but  when 
spirits  are  in  a state  of  evening  and  night,  in  this  case  their 
thought  is  in  a forced  state,  on  which  occasion  they  are  com- 
pelled to  think  concerning  the  falses  which  are  injected,  and 
cannot  in  any  wise  free  themselves  from  that  compulsion;  but 
when  they  are  in  the  state  of  morning  and  mid-day,  in  this 
case  their  thought  is  in  a free  state,  for  then  it  is  allowed  them 
to  think  of  those  things  which  they  love,  thus  of  the  truths 
and  goods  of  faith  and  charity,  for  these  are  the  things  of  their 
love ; that  that  is  freedom  which  is  of  the  love,  see  n.  2870  to 
2893. 

7219.  “ And  Jehovah  spake  to  Moses,  saying.” — That  hereby 
is  signified  continuation,  appears  from  what  was  said  above,  n. 
7192. 

7220.  “ Come,  speak  to  Pharaoh  king  of  Egypt.” — That 
hereby  is  signified  admonition  to  those  who  infest  by  mere 
falses,  appears  from  the  signification  of  speaking,  when  from 
divine  command,  as  denoting  admonition  ; and  from  the  repre- 
sentation of  Pharaoh,  as  denoting  those  who  infest  by  falses, 
see  n.  7107,  7110,  7126,  7142  ; and  because  by  mere  falses,  it 
is  said  Pharaoh  king  of  Egypt,  for  by  king  is  signified,  in  the 


EXODUS. 


318 


[Chap,  vi. 


genuine  sense,  truth,  and,  in  the  opposite  sense,  the  false,  see 

ii  2015.2069. 

7221.  “And  let  him  send  the  sons  of  Israel  out  of  his  land.” 
— That  hereby  is  signified  that  they  should  go  away  and  leave 
them,  appears  from  the  signification  of  sending,  as  denoting  to 
go  away  and  leave;  and  from  the  representation  of  the  sons  of 
Israel,  as  denoting  those  who  are  of  the  spiritual  church,  see 
frequently  above ; and  from  the  signification  of  the  land  of 
Egypt,  as  denoting  a state  of  infestations  ; from  which  con- 
siderations it  is  evident,  that  by  sending  the  sons  of  Israel  out 
of  his  land,  is  signified  that  they  should  leave  those  who  are  of 
the  spiritual  church,  and  should  not  infest. 

7222.  “And  Moses  spake  before  Jehovah,  saying.” — That 
hereby  is  signified  the  law  from  the  Divine  Being  or  Principle, 
and  thought  thence  derived,  appears  from  the  signification  of 
speaking,  as  denoting  thought,  see  n.  2271,  2287,  2619  ; and 
from  the  representation  of  Moses,  as  denoting  the  law  from  the 
Divine  Being  or  Principle,  see  n.  6771,  6827. 

7223.  “ Behold,  the  sons  of  Israel  have  not  hearkened  to 
me.” — That  hereby  is  signified  that  the  spiritual  did  not  receive 
the  things  which  were  announced  to  them,  appears  from  the 
representation  of  the  sons  of  Israel,  as  denoting  the  spiritual, 
that  is,  those  who  are  of  the  Lord’s  spiritual  church,  see  n.  6126, 
6637  ; and  from  the  signification  of  not  hearkening  to,  as  denot- 
ing not  to  receive  from  faith  and  obedience,  see  above,  n.  7216  ; 
that  the  things  which  were  announced  to  them  are  denoted,  that 
is,  the  things  concerning  liberation,  is  evident. 

7224.  “ And  how  shall  Pharaoh  hearken  to  me.” — That 
hereby  is  signified  that  they  would  not  receive  who  are  in  falses, 
appears  from  the  consideration  of  not  hearkening  to,  as  denoting 
not,  to  receive,  see  just  above,  n.  7223  ; and  from  the  representa- 
tion of  Pharaoh,  as  denoting  those  who  are  in  falses,  see  n.  6651, 
6679,  6683,  7107,  7110,  7126,  7142  ; the  reason  why  by  Pharaoh 
are  represented  those  who  are  in  falses,  and  infest,  thus  several, 
is,  because  a king  is  the  head  of  a people,  and  therefore  by  a 
ling  is  signified  the  like  as  by  people,  see  n.  4789. 

7225.  “ And  I am  uncircumcised  in  lips.” — That  hereby  is 
signified  that  to  them  I am  impure,  appears  from  the  significa- 
tion of  being  uncircumcised,  as  denoting  to  be  impure;  for  by 
circumcision  was  represented  purification  from  filthy  loves,  that 
is,  from  the  loves,  of  self  and  of  the  world,  see  n.  2039,  2632, 
2799,  4462,  7045;  hence  they  who  were  not  circumcised,  and 
were  called  uncircumcised,  represented  those  who  were  not 
purified  from  the  above  loves,  thus  impure,  see  n.  3412,  3413, 
4462,  7045  ; and  from  the  signification  of  lips,  as  denoting  those 
things  which  are  of  doctrine,  see  n.  1286,  1288,  thus  by  un cir- 
cumcised in  lips  is  signified  to  be  impure  as  to  those  things 
which  are  of  doctrine*  for  uncircumcised  is  predicated  both  of 


7221—7227.] 


EXODUS 


319 


doctrine  and  of  life;  hence  the  ear  is  called  un  circumcised  in 
Jeremiah,  “Upon  whom  shall  I speak,  and  testify,  and  they 
shall  hear?  behold  their  ear  is  uncircumcised , and  they  cannot 
hearken  ; behold  the  Word  of  Jehovah  is  become  a reproach  to 
them,  they  do  not  will  it,”  vi.  10.  And  the  heart  is  called 
uncircumcised  in  the  same  prophet,  “ All  the  house  of  Israel 
are  uncircumcised  in  heart”  ix.  26.  And  in  Ezekiel,  “ Ye 
introduce  the  sons  of  the  stranger  uncircumdsed  in  heart  and 
uncircumcised  in  flesh,  to  be  in  my  sanctuary,”  xliv.  7,  9.  And 
in  Moses,  “ Then  the  heart  of  their  uncircumcised  shall  be 
humbled,”  Levit.  xxvi.  41  : from  these  passages  it  is  evident 
that  uncircumcised  denotes  impure;  and  whereas  every  thing 
impure  is  from  impure  loves,  which  are  the  love  of  the  world 
and  the  love  of  self,  therefore  by  uncircumcised  is  signified 
that  which  impedes  the  influx  of  good  and  truth  ; where  those 
loves  are,  there  in-flowing  good  and  truth  is  extinguished,  for 
they  are  contraries,  like  heaven  and  hell  ; hence  by  the  tm cir- 
cumcised ear  is  signified  disobedience,  and  by  the  uncircumcised 
heart  the  rejection  of  good  and  truth,  which  is  especially  the 
case  when  these  loves  have  fortified  themselves  with  the  false 
principle  as  with  a wall.  The  reason  why  Moses,  inasmuch  as 
ne  was  a stammerer,  calls  himself  uncircumcised  in  lips,  is  for 
the  sake  of  the  internal  sense,  that  thereby  might  he  signified 
that  they  who  are  in  falses,  who  are  represented  by  Pharaoh, 
would  not  hearken  to  the  things  which  would  be  said  to  them 
from  the  law  divine,  by  reason  that  they  who  are  in  falses  give 
the  name  of  falses  to  the  truths  which  are  of  the  law  divine, 
and  the  name  of  truths  to  the  falses  which  are  contrary  to  the 
truths  of  the  law  divine,  for  they  are  altogether  in  the  opposite 
principle;  hence  by  them  the  truths  of  doctrine  are  no  other- 
wise apperceived  than  as  impure  ; celestial  loves  also  appear 
to  them  as  impure;  when  likewise  they  approach  to  any  celes- 
tial society,  they  emit  a strong  stench  on  the  occasion,  which, 
when  they  are  sensible  of,  they  suppose  to  flow  from  the  celes- 
tial society,  when  yet  it  is  from  themselves,  for  the  stench  is 
not  smelt  except  near  its  opposite. 

7226.  “And  Jehovah  spake  to  Moses  and  to  Aaron.” — That 
hereby  is  signified  instruction  anew  from  the  law  divine,  and 
at  the  same  time  from  doctrine,  appears  from  the  signification 
of  speaking,  as  denoting  instruction  anew,  for  in  what  now 
follows  they  are  instructed  what  they  shall  do;  and  from  the 
representation  of  Moses,  as  denoting  the  law  divine,  see  n. 
6723,  6752;  and  from  the  representation  of  Aaron,  as  denoting 
the  doctrine  of  good  and  truth,  see  n.  6998  : what  the  distinction 
is  between  the  law  divine  and  doctrine,  see  n.  7009,  7010,  7089. 

7227.  “And  gave  them  commandment  for  the  sons  of 
Israel.” — That  hereby  is  signified  concerning  command  to  those 
who  are  of  the  Lord’s  spiritual  kingdom,  appears  from  the 


320 


EXODUS. 


[Chap.  vi. 

signification  of  giving  commandment,  as  denoting  a com 
mand  ; and  from  the  representation  of  the  sons  of  Israel,  as 
denoting  those  who  are  of  the  Lord’s  spiritual  kingdom,  see 
frequently  above. 

7228.  “And  for  Pharaoh  king  of  Egypt.”- — That  hereby  is 
signified  admonition  to  those  who  infest  by  mere  falses,  appears 
from  the  signification  of  speaking,  when  from  divine  command, 
to  those  who  are  in  falses,  as  denoting  admonition,  as  above, 
n.  7220 ; and  from  the  representation  of  Pharaoh,  when  he  is 
also  called  king  of  Egypt,  as  denoting  those  who  infest  by  mere 
falses,  see  above,  n.  7220. 

7229.  “ To  bring  forth  the  sons  of  Israel  out  of  the  land  of 
Egypt.” — That  hereby  is  signified  that  they  were  to  be  libe- 
rated, appears  without  explication. 

7230.  Verses  14  to  25.  These  are  the  heads  of  the  house  of 
their  fathers',  the  sons  of  Reuben  the  first-born  of  Israel , 
Hanoch  and  Pallu , Hezron  and  Garmi , these  are  the  families 
of  Reuben.  And  the  sons  of  Simeon , Jemuel , and  Jamin , and 
Ohad , and  Jachin , and  Zohar , and  Shaul  the  son  of  a Canaan - 
itess  • these  are  the  families  of  Simeon.  And  these  are  the 
names  of  the  sons  of  Levi  according  to  their  nativities , Gershon , 
and  Kehath , and  Merari ; and  the  years  of  the  life  of  Levi 
were  seven  and  thirty  and  a hundred  years.  The  sons  of 
Gershon , Libni , and  Shimei , according  to  their  families.  And 
the  sons  of  Kehath , Amram , and  Lzhar , and  Hebron , and  Uz- 
ziel  j and  the  years  of  the  life  of  Kehath  were  three  and  thirty 
and  a hundred  years.  And  the  sons  of  Merari , Mahli , and 
Mushi  / these  are  the  families  of  Levi  according  to  their  nativi- 
ties. And  Amram,  took  Jochebed  his  father's  sister  to  him  for 
a woman , and  she  bare  to  him  Aaron  and  Moses  ; and  the  years 
of  the  life  of  Amram  were  seven  and  thirty  and  a hundred 
years.  And  the  sons  of  Lzhar,  Korah , and  Neplieg , and  Sichri. 
And  the  sons  of  Uzziel , Mishael , and  Elzaphan , and  Sithri. 
And  Aaron  took  Elisheba  the  daughter  of  Am, inadab,  the  sister 
of  Naasshon,  to  him  for  a woman  • and  she  bare  to  him  Nadab 
and  Abihu , Eleazar  and  Lthamar.  And  the  sons  of  Korah , 
Assir,  and  Elkanah , and,  Abiasaph  • these  are  the  families  of 
the  Korahites.  And  Eleazar  the  son  of  Aaron  took  to  him  of 
the  daughters  of  Putiel  for  a woman , and  she  bare  to  him 
Phineas;  these  are  the  heads  of  the  fathers  of  the  Levites  ac- 
cording to  their  families.  These  are  the  heads  of  the  house  of 
their  fathers,  signifies  the  chief  things  of  the  church.  The  sons 
of  Reuben  the  first-born  of  Israel,  Hanoch  and  Pallu,  Hezron 
and  Carmi,  signifies  those  things  which  are  of  faith  in  the  un- 
derstanding. These  are  the  families  of  Reuben,  signifies  the 
truths  thereof.  And  the  sons  of  Simeon,  Jemuel,  and  Jamin, 
and  Ohad,  and  Jachin,  and  Zohar,  signifies  those  things  which 
are  of  faith  in  act.  And  Shaul  the  son  of  a Canaanitess,  signi- 


7228—7231.] 


EXODUS. 


321 


lies  which  are  of  truth  in  act  out  of  the  church.  These  are  the 
families  of  Simeon,  signifies  the  truths  and  goods  thereof.  And 
these  are  the  names  of  the  sons  of  Levi  according  to  their  na- 
tivities, Gershon,  and  Kehath,  and  Merari,  signifies  those  things 
which  are  of  charity.  And  the  years  of  the  life  of  Levi  were 
seven  and  thirty  and  a hundred  years,  signifies  quality  and 
state.  The  sons  of  Gershon,  Libni  and  Shimei,  according  to 
their  families,  signifies  the  first  class  of  the  derivations  of  good 
and  the  truth  thence  derived.  And  the  sons  of  Kehath,  Amram, 
and  Izhar,  and  Hebron,  and  Uzziel,  signifies  another  class  of 
the  derivations  of  good  and  of  the  truth  thence  derived.  And 
the  years  of  the  life  of  Kehath  were  three  and  thirty  and  a 
hundred  years,  signifies  quality  and  state.  And  the  sons  of 
Merari,  Mahli,  and  Mushi,  signifies  a third  class  of  the  deriva- 
tions of  good  and  of  truth.  These  are  the  families  of  Levi 
according  to  their  nativities,  signifies  that  those  are  goods  and 
truths  derived  from  charity.  And  Amram  took  Jochebed  his 
father’s  sister  to  him  for  a woman,  signifies  the  conjunction  of 
derived  good  with  truth  which  was  in  affinity.  And  she  bare 
to  him  Aaron  and  Moses,  signifies  that  hence  they  had  the  doc- 
trine of  the  church  and  the  law  from  the  Divine  Being  or  Prin- 
ciple. And  the  years  of  the  life  of  Amram  were  seven  and 
thirty  and  a hundred  years,  signifies  quality  and  state.  And 
the  sons  of  Izhar,  Korah,  and  Hepheg,  and  Sichri,  signifies 
successive  derivations  from  another  class,  as  to  good  and  truth 
thence  derived.  And  the  sons  of  Uzziel,  Mishael,  and  Elzaphan, 
and  Sithri,  signifies  another  successive  derivation  from  the 
same  class  as  to  good  in  truth.  And  Aaron  took  Elisheba  the 
daughter  of  Aminadab,  the  sister  of  Haasshon,  to  him  for  a 
woman,  signifies  the  doctrine  of  the  church,  and  how  good  and 
truth  were  there  conjoined.  And  she  bare  to  him  Nadab  and 
Abilin,  and  Eleazar  and  Ithamar,  signifies  the  derivations  of 
faith  and  charity,  of  what  quality  they  were.  And  the  sons  of 
Korah,  Assir,  and  Elkanah,  and  Abiasaph,  signifies  repeated, 
derivations  from  the  second  class.  These  are  the  families  of  the 
Korahites,  signifies  goods  and  truths  of  what  family  they  were. 
And  Eleazar  the  son  of  Aaron,  signifies  doctrinals  derived  from 
the  very  doctrine  of  charity.  Took  to  him  of  the  daughters  of 
Pntiel  for  a woman,  signifies  the  conjunction  of  good  and  truth, 
in  those  doctrinals.  And  she  bare  to  him  Phineas,  signifies 
derivation  thence.  These  are  the  heads  of  the  fathers  of  the 
Levites  according  to  their  families,  signifies  the  chief  things  of 
the  church  as  to  charity,  and  faith  derived  from  chanty. 

7231.  Inasmuch  as  the  above  are  mere  names,  it  is  needless 
to  explain  them  one  by  one,  by  reason  also  that  it  has  been 
before  shown  what  is  represented  by  Reuben,  Simeon,  Levi, 
Aaron,  and  Moses  ; their  sons  and  grandsons,  who  are  here 
named,  are  nothing  else  but  derivations..  That  Reuben  reprc- 

VOL.  YU.  21 


322 


EXODUS. 


[Chap.  vi. 


sents  faith  in  the  understanding,  see  n.  3861,  3866,  4731,  4734, 
4761 ; that  Simeon  represents  faith  in  the  will  and  in  the  act, 
see  n.  3869,  3870,  3871,  3872,  4497,  4502,  4503,  5482,  5626, 
5630  ; that  Levi  represents  charit}7,  see  n.  3875,  3877,  4497,  4502, 
4503 ; that  Aaron  represents  the  doctrine  of  the  church,  see  n. 
6998,  7009,  7089  ; that  Moses  represents  the  law  from  the  Divine 
Being  or  Principle,  see  n.  6771,  6827.  Why  mention  is  here 
made  of  Reuben,  of  Simeon,  and  of  Levi,  and  of  their  sons,  and 
not  of  the  rest  of  the  fathers  of  the  tribes,  with  their  sons’ in 
their  order,  cannot  be  known  except  from  the  internal  sense: 
that  this  mention  was  made  in  this  chapter,  to  make  known 
the  nativity  of  Aaron,  and  Moses,  is  evident,  but  for  this  the 
genealogy  of  Levi  would  have  been  sufficient,  for  the  genealogy 
of  Reuben,  and  of  Simeon,  and  of  their  sons,  conduces  nothing 
thereto;  but  the  reason,  which  is  evident  from  the  internal 
sense  alone,  is,  because  the  subject  treated  of  is  concerning  the 
spiritual  church,  which  is  represented  by  the  sons  of  Israel ; 
which  clinch  commences  with  man  by  faith  in  science  and  next 
in  the  understanding,  which  faith  is  represented  by  Reuben  and 
his  sons  ; afterwards  when  the  church  grows  with  man,  that 
faith  passes  into  the  will,  and  from  the  will  into  act,  and  in  this 
case  man  wills  the  truth  which  is  of  faith,  and  does  it,  because 
it  is  so  commanded  in  the  Word  ; this  principle  of  faith  is  rep- 
resented by  Simeon ; lastly  in  his  will,  which  is  new,  there  is 
apperceived  the  affection  of  charity,  so  that  he  wills  to  do  good, 
not  as  before  from  faith,  but  from  charity  towards  the  neigh- 
bour; for  when  man  is  thus  far  regenerated,  he  is  then  a man 
of  the  spiritual  church,  for  the  church  then  is  in  him  ; this 
charity  with  its  affection  is  what  is  represented  by  Levi. 
Hence  now  it  is  that  the  families  of  Reuben  and  also  of  Simeon 
are  recounted,  and  lastly  the  family  of  Levi,  by  whom  is  repre- 
sented, as  was  said,  charity,  which  is  the  very  spiritual  prin- 
ciple of  the  church.  Aaron  represents  the  external  of  that 
church,  and  Moses  the  internal;  the  internal  of  the  church  is 
called  the  law  from  the  Divine  Being  or  Principle,  and  the 
external  is  called  doctrine  thence  derived : the  law  from  the 
Divine  Being  or  Principle,  which  is  the  internal  of  the  church, 
is  also  the  W ord  in  the  internal  sense ; and  doctrine  thence 
derived  is  the  Word  in  the  external  sense.  That  these  things 
are  represented  by  Moses  and  Aaron,  see  n.  7089. 

7232.  Verses  26,  27,  28,  29,  30.  This  is  the  Aaron  and 
Moses , to  whom  Jehovah  said , Bring  forth  the  sons  of  Israel 
out  of  the  land  of  Egypt,  according  to  their  armies.  These 
spake  to  Pharaoh  king  of  Egypt,  to  bring  forth  the  sons  of 
Israel  out  of  Egypt  ; this  is  Moses  and  Aaron . And  it  came 
to  pass,  in  the  day  Jehovah  spake  to  Moses  in  the  land  of 
Egypt.  And  Jehovah  spake  to  Moses,  saying,  I am  Jehovah, 
peak  to  Pharaoh  king  of  Egypt  all  that  I speak  to  thee.  And 


7232,  7233.] 


EXODUS. 


323 


Moses  said  before  Jehovah , Behold , I am  uncircvmcised  in  lips , 
and  how  shall  Pharaoh  hearken  to  me  f This  is  the  Aaron  and 
Moses,  signifies  that  from  them  was  doctrine  and  the  law  divine 
appertaining  to  them.  To  whom  Jehovah  said,  signifies  from 
whom  was  command.  Bring  forth  the  sons  of  Israel  out  of  the 
land  of  Egypt,  signifies  that  they  who  are  of  the  Lord’s  spiritual 
kingdom  should  be  liberated.  According  to  their  armies,  sig- 
nifies according  to  the  genera  and  species  of  good  in  truths. 
These  spake  to  Pharaoh  king  of  Egypt,  signifies  admonition 
from  them  to  those  who  infest  by  mere  falses.  To  bring  forth 
the  sons  of  Israel  out  of  Egypt,  signifies  that  they  should  leave 
them  and  not  infest.  This  is  Moses  and  Aaron,  signifies  that 
this  was  grounded  in  the  law  from  the  Divine  Being  or  Prin- 
ciple, and  in  doctrine  thence  derived.  And  it  came  to  pass  in 
the  day  Jehovah  spake  to  Moses  in  the  land  of  Egypt,  signifies 
the  state  of  the  church  in  such  case  when  command  was  given 
by  the  law  from  the  Divine  Being  or  Principle  to  those  who 
are  of  the  Lord’s  spiritual  kingdom,  when  as  yet  they  were  in 
the  neighbourhood  of  those  who  are  in  the  hells.  And  Jeho- 
vah spake  to  Moses,  saying,  signifies  instruction  from  the  Divine 
Being  or  Principle.  I am  Jehovah,  signifies  divine  confirma- 
tion. Speak  to  Pharaoh  king  of  Egypt  all  that  I speak  to 
thee,  signifies  admonitions  to  those  who  infest  by  mere  falses, 
from  those  things  which  flow-in  from  the  Divine  Being  or  Prin- 
ciple. And  Moses  said  before  Jehovah,  signifies  thought 
concerning  the  law  divine  amongst  those  who  are  in  falses. 
Behold,  I am  uncircumcised  in  lips,  signifies  that  it  is  impure. 
And  how  shall  Pharaoh  hearken  to  me?  signifies  that  thus  they 
who  are  in  falses  will  not  receive. 

7233.  “This  is  the  Aaron  and  Moses.” — That  hereby  is  sig- 
nified that  from  them  is  doctrine  and  the  law  divine  appertain- 
ing to  them,  appears  from  the  representation  of  Aaron,  as 
denoting  the  doctrine  of  the  church,  see  n.  6993,  7009,  7089; 
and  from  the  representation  of  Moses,  as  denoting  the  law 
divine,  see  n.  6723,  6752;  these,  viz.,  the  law  divine  and  doc- 
trine appertaining  to  those  who  are  of  the  spiritual  church,  exist 
principally  from  the  Word,  but  still  with  application  to  the 
faith  and  charity  which  prevailed  amongst  those  who  established 
the  church  ; it  is  said  from  them ,,  but  it  is  not  meant  from 
Aaron  and  Moses,  but  from  the  charity  and  faith  which  are 
represented  by  Levi,  Simeon,  and  Reuben,  just  above  treated 
of.  As  to  what  further  concerns  this  subject,  it  is  to  be  noted, 
that  the  doctrine  of  the  spiritual  church  is  not  the  doctrine  of 
truth  divine  itself;  the  reason  is,  because  they  who  are  of  the 
spiritual  church  have  no  perception  of  truth  divine,  as  they  who 
are  of  the  celestial  church,  but  in  the  place  of  that  perception 
they  have  conscience,  which  is  formed  from  the  truth  of  good 
which  they  acknowledged  within  their  own  church,  whatsoever 


324 


EXODUS. 


[Chap.  vi. 


was  the  quality  thereof ; that  they  who  are  of  the  spiritual 
church  are  respectively  in  obscurity  as  to  the  truths  of  faith, 
see  n.  86,  2708,  2715,  2716,  2718,  2831,  2935,  2937,  3241,  3246, 
3833,  6289,  6500,  6865,  6945  ; hence  it  is  that  every  one  within 
the  spiritual  church  acknowledges  as  a truth  of  faith  what  the 
establishers  of  the  church  have  dictated,  nor  inquire  further 
from  the  Word  whether  it  be  the  very  truth;  and  also  if  they 
inquired,  unless  they  were  regenerated,  and  at  the  same  time 
peculiarly  illustrated,  they  would  not  find  it;  the  reason  is,  be- 
cause their  intellectual  principle  may  indeed  be  illustrated,  but 
the  new  will-principle  cannot  be  affected  with  any  other  good 
than  what  is  formed  by  conjunction  with  the  truth  received 
within  the  church  ; for  the  proper  will-principle  appertaining 
to  them  is  destroyed,  and  a new  will-principle  is  formed  in  the 
intellectual  part,  see  n.  863,  875,  1023,  1043,  1044,  1555,  2256, 
4328,  5113  ; and  when  the  proper  will-principle  is  separated 
from  the  new  will-principle  which  is  in  the  intellectual  part, 
the  lumen  therein  is  feeble,  comparatively  as  the  nocturnal 
lumen  from  the  moon  and  stars  in  respect  to  the  diurnal  lumen 
from  the  sun  ; hence  also  it  is,  that  by  the  moon  in  the  Word, 
in  the  internal  sense,  is  meant  the  good  of  spiritual  love,  and 
by  the  sun  the  good  of  celestial  love,  see  n.  30  to  38,  1529, 
1530,  1531,  2495,  4060.  Inasmuch  as  the  case  is  such  with  the 
spiritual  church,  it  is  not  to  be  wondered  at  that  with  the 
generality  faith  is  the  essential  of  the  church,  and  not  charity, 
also  that  they  have  no  doctrine  of  charity.  Their  doctrinals 
being  derived  from  the  Word  does  not  make  them  divine 
truths,  for  from  the  literal  sense  of  the  Word  any  doctrinal 
whatsoever  may  be  devised,  and  wdiat  favours  the  concupis- 
cences may  be  laid  hold  of,  thus  also  what  is  false  may  be  taken 
for  what  is  true,  as  is  the  case  with  the  doctrinals  of  the  Jews, 
of  the  Socinians,  and  of  several  others,  but  not  so  if  the  doc- 
trinal be  formed  from  the  internal  sense  ; the  internal  sense  is 
not  only  that  sense  which  lies  concealed  in  the  external  sense, 
as  has  been  heretofore  shown,  but  also  which  results  from  sev- 
eral passages  of  the  sense  of  the  letter  rightly  compared  with 
each  other,  and  is  apperceived  by  those  who  are  illustrated  by  the 
Lord  as  to  the  intellectual  principle  ; for  the  illustrated  intellect- 
ual principle  discerns  between  apparent  truths  and  real  truths, 
especially  between  falses  and  truths,  although  it  does  not  judge 
concerning  real  truths  in  themselves  : but  the  intellectual  prin- 
ciple cannot  be  illustrated  unless  it  be  believed  that  love  to  the 
Lord  and  charity  towards  the  neighbour  are  the  principals  and 
essentials  of  the  church  ; he  who  proceeds  from  those  principals 
and  essentials  acknowledged,  if  so  be  he  be  in  them,  sees  innu- 
merable truths,  yea,  very  many  arcana  discovered  to  him,  and 
this  from  interior  acknowledgment,  according  to  the  degree  of 
illustration  from  the  Lord. 


7234: — *7236.] 


EXODUS. 


325 


7234.  “To  whom  Jehovah  said.” — That  hereby  is  signified 
command,  appears  from  the  signification  of  Jehovah  saying,  as 
denoting  command,  see  n.  7036. 

7235.  “ Bring  forth  the  sons  of  Israel  out  of  the  land  of 
Egypt.” — That  hereby  is  signified  that  they  who  are  of  the 
Lord’s  spiritual  kingdom  should  be  liberated,  viz.,  from  the 
neighbourhood  of  those  who  are  in  falses,  appears  from  the  sig  - 
nification of  bringing  forth,  as  denoting  to  liberate  ; and  from 
the  representation  of  the  sons  of  Israel,  as  denoting  those  who 
are  of  the  Lord’s  spiritual  kingdom,  see  n.  6426,  6637 ; and  also 
n.  6862,  6868,  7035,  7062,  7198,  7201,  7215,  7223  ; and  from  the 
signification  of  the  land  of  Egypt,  as  denoting  where  falses  are, 
from  which  come  infestations. 

7236.  “ According  to  their  armies.” — That  hereby  is  signified 
according  to  the  genera  and  species  of  good  in  truths,  appears 
from  the  signification  of  armies,  as  denoting  the  truths  which 
are  of  faith,  see  n.  3448 ; but  the  goods  of  the  spiritual  church 
are,  in  their  essence,  no  other  thing  than  truths,  for  these  are 
called  goods  when  the  life  is  according  to  them  ; hence  by 
army,  when  it  is  said  of  the  regenerate  within  the  spiritual 
church,  are  signified  the  goods  of  truths,  or  goods  in  truths. 
The  reason  why  it  is  said  that  the  sons  of  Israel  were  to  be 
brought  forth  according  to  their  armies,  is,  because  it  is  said 
of  them  when  they  shall  come  forth  from  Egypt,  in  the  internal 
sense  when  they  shall  come  out  of  combats  with  falses,  thus 
after  that  they  have  exercised  spiritual  warfare : by  their  being 
brought  forth  according  to  armies  is  properly  meant,  thatjthey 
were  to  be  distinguished  as  to  goods  in  truths,  thus  into  classes 
according  to  the  qualities  of  good,  and  this  with  a view  that 
they  might  represent  the  Lord’s  kingdom  in  the  heavens,  where 
all  are  distinguished  and  obtain  an  allotted  place  in  the  Grand 
Man  according  to  the  quality  of  good,  both  in  genus  and  in 
species.  From  the  heavens,  in  that  all  are  distinguished  there 
according  to  goods,  it  may  be  manifest  how  manifold  and  how 
various  good  is,  for  it  is  so  various,  that  there  is  no  instance  of 
one  being  in  like  good  with  another ; yea,  if  myriads  of  myriads 
should  be  multiplied  to  eternity,  the  good  of  one  would  not  be 
like  that  of  another ; in  like  manner  as  the  face  of  one  is 
not  like  the  face  of  another.  Good  also  in  the  heavens  forms 
the  faces  of  the  angels  : the  reason  why  the  variety  is  perpetual, 
is,  because  every  form  consists  of  various  distinct  forms,  for  if 
two  were  altogether  alike,  they  could  not  then  be  two  but  one: 
hence  also  it  is,  that  in  nature  there  is  no  instance  of  one  thing 
being  in  every  respect  like  another.  What  makes  good  so 
various  is  truth  ; for  when  truth  is  conjoined,  it  qualifies  good  ; 
the  reason  why  truth  is  so  manifold  and  various  that  it  can 
communicate  so  great  variety  to  good,  i3,  because  truths  are 
innumerable,  and  interior  truths  are  in  a different  form  to  ex- 


326 


EXODUS. 


[Chap.  vi. 

terior  truths,  and  because  the  fallacies  which  are  of  the  external 
senses  adjoin  themselves,  and  also  the  falses  which  are  of  con- 
cupiscences : since,  therefore,  truths  are  so  innumerable,  it  may 
be  manifest,  that  by  conjunctions  so  many  varieties  exist,  that 
it  is  impossible  in  any  case  that  one  thing  should  be  the  same 
with  another;  this  is  clear  to  him  who  knows,  that  from  twenty- 
three  various  letters,  by  diverse  conjunctions,  the  expressions 
of  all  languages  can  exist,  yea,  with  perpetual  variety,  if  there 
were  thousands  of  languages  ; what  then  may  we  suppose  to  be 
the  case  arising  from  thousands  and  myriads  of  varieties,  as  are 
the  varieties  of  truth ! this  also  is  confirmed  by  the  common 
maxim,  many  men  many  minds,  that  is,  there  are  as  many 
diversities  of  ideas  as  there  are  men. 

7237.  “ These  spake  to  Pharaoh  king  of  Egypt.” — That 
hereby  is  signified  admonition  from  them  to  those  who  infest  by 
mere  falses,  appears  from  what  was  said  above,  n.  7228,  where 
like  words  occur. 

7238.  uTo  bring  forth  the  sons  of  Israel  out  of  Egypt.” — 
That  hereby  is  signified  that  they  would  leave  them  and  not 
infest,  appears  from  the  signification  of  being  brought  forth,  as 
denoting  to  be  liberated,  as  above,  n.  7235,  thus  that  they  would 
leave  and  not  infest ; and  from  the  representation  of  the  sons 
of  Israel,  as  denoting  those  who  are  of  the  spiritual  church, 
see  just  above,  n.  7235;  and  from  the  signification  of  Egypt, 
as  denoting  the  false  principle  from  which  comes  infestation, 
spoken  of  above. 

7239.  “ This  is  Moses  and  Aaron.” — That  hereby  is  signified 
that  this  was  from  the  law  derived  from  the  Divine  Being  or 
Principle,  and  from  doctrine  thence,  appears  from  the  repre- 
sentation of  Moses,  as  denoting  the  law  from  the  Divine  Being 
or  Principle,  see  n.  6771,  6817  ; and  from  the  representation  of 
Aaron,  as  denoting  doctrine  thence  derived,  see  n.  6998,  7009, 
7019. 

7210.  “ And  it  came  to  pass  in  the  day  Jehovah  spake  to 
Moses  in  the  land  of  Egypt.” — That  hereby  is  signified  the 
state  of  the  church  on  this  occasion  when  commandment  was 
given  by  the  law  from  the  Divine  Being  or  Principle  to  those 
who  were  of  the  Lord’s  spiritual  kingdom,  when  yet  they  were 
in  the  neighbourhood  of  those  who  are  in  the  hells,  appears 
from  the  signification  of  day,  as  denoting  state,  see  n.  23,  187, 
188,  193,  893,  2788,  3167,  3785,  1850,  6110,  in  the  present  case 
the  state  of  the  church,  because  this  is  the  subject  treated  of; 
and  from  the  signification  of  Jehovah  speaking,  as  denoting  a 
command,  in  the  present  case  to  those  who  are  of  the  Lord’s 
spiritual  kingdom  ; and  from  the  representation  of  Moses,  as 
denoting  the  law  from  the  Divine  Being  or  Principle,  see  n. 
6271,  7687  ; and  from  the  signification  of  the  land  of  Egypt,  as 
denoting  where  they  who  are  of  the  Lord’s  spiritual  kingdom 


7237—7245.] 


EXODUS. 


327 


were  infested  by  falses ; that  this  was  in  the  lower  earth,  which 
is  near  to  the  hells,  see  n.  7090;  the  land  of  Egypt  where  the 
sons  of  Israel  were,  and  which  was  called  Goshen,  signifies  that 
lower  earth ; hut  where  the  Egyptians  were,  signifies  the  hells 
around  from  which  came  infestations  from  falses. 

7241.  “And  Jehovah  spake  to  Moses,  saying.” — That  here- 
by is  signified  instruction  from  the  Divine  Being  or  Principle, 
appears  from  the  signification  of  Jehovah  speaking,  as  denot- 
ing instruction  anew,  see  n.  7226;  and  from* the  representation 
of  Moses,  as  denoting  the  law  from  the  Divine  Being  or  Prin- 
ciple, see  n.  6771,  6817. 

7242.  “ I am  Jehovah.” — That  hereby  is  signified  divine 
confirmation,  appears  from  what  was  said  above,  n.  7192,  7202. 

7243.  “ Speak  to  Pharaoh  king  of  Egypt  all  that  I speak  to 
thee.” — That  hereby  are  signified  admonitions  to  those  who  in- 
fest by  mere  falses  grounded  in  those  things  which  flow-in  from 
the  Divine  Being  or  Principle,  appears  from  the  signification 
of  speaking,  when  to  those  who  are  in  falses,  as  denoting  ad- 
monition, as  above,  n.  7220 ; and  from  the  representation  of 
Pharaoh  king  of  Egypt,  as  denoting  those  who  infest  by  mere 
falses,  see  n.  7220,  7228 ; and  from  the  signification  of  all  that 
I speak  to  thee,  as  denoting  those  things  which  flow-in  from  the 
Divine  Being  or  Principle. 

7244.  “And  Moses  said  before  Jehovah.” — That  hereby  is 
signified  thought  concerning  the  divine  law  appertaining  to 
those  who  are  in  falses,  appears  from  the  signification  of  saying, 
as  denoting  thought,  see  n.  7094  ; and  from  the  representation 
of  Moses,  as  denoting  the  law  divine,  see  n.  6723,  6752 ; that  it 
denotes  thought  concerning  the  law  divine  appertaining  to  those 
who  are  in  falses,  is  evident  from  the  series  in  continuation  with 
what  follows,  for  when  it  is  said  said,  and  thereby  is  signified 
thought,  that  which  follows  is  involved,  in  the  present  case  that 
the  law  divine  is  impure  to  those  who  are  in  falses. 

7245*  “ Behold,  I am  uncircumcised  in  lips.” — That  hereby 
is  signified  that  it  is  impure,  viz.,  the  law  divine  to  those  who 
are  in  falses — “and  how  shall  Pharaoh  hearken  to  me?” — that 
hereby  is  signified  that  thus  they  who  are  in  falses  would  not 
receive,  appears  from  what  was  said  above,  n.  7224,  7225,  where 
the  same  words  occur.  Moses  calling  himself  uncircumcised 
in  lips,  in  the  internal  sense,  signifies  that  the  law  divine  ap- 
pears impure  to  those  who  are  in  falses,  according  to  what  was 
shown,  n.  7225 ; but  in  the  historical  sense  in  which  Moses  as 
the  head  has  reference  to  the  posterity  from  Jacob,  and  to  that 
which  is  of  the  church  appertaining  to  them,  as  above,  n.  7041, 
uncircumcised  in  lips  signifies  that  the  divine  worship  apper- 
taining to  that  nation  was  of  such  a quality ; for  the  worship 
appertaining  to  that  nation  was  impure,  inasmuch  as  they 
worshipped  external  things,  and  altogether  rejected  internal 


328 


EXODUS. 


[Chap.  vi. 

things,  which  are  faith  and  charity  ; yea,  they  were  disgusted 
at  the  very  knowledges  of  internal  things,  as  at  all  those  tilings 
which  the  rituals  signified  and  represented  ; and  whereas  they 
were  of  such  a quality,  their  worship  was  impure,  for  they  wor- 
shipped Jehovah  from  self-love  and  the  love  of  the  world,  but 
not  from  love  to  him,  and  from  love  towards  the  neighbour ; 
this  worship,  in  the  historical  sense,  is  signified  by  Moses  call- 
ing himself  uncircumcised  in  lips,  but  in  the  internal  sense  the 
signification  is  as  was  above  explained,  n.  7225. 


CONCERNING  THE  INHABITANTS  AND  SPIRITS  OF  THE  PLANET 

VENUS. 

7246.  IN  the  planet  Venus  there  are  two  hinds  of  men,  of  a 
disposition  contrary  to  each  other,  one  kind  being  savage  and 
almost  like  wild  beasts,  and  the  other  being  gentle  and  humane  : 
they  who  are  savage  and  almost  like  wild  beasts,  appear  on  the 
part  of  the  planet  looking  hitherwards ; but  they  who  are 
gentle  and  humane,  appear  on  the  opposite  part.  It  is  how- 
ever to  be  noted  that  they  so  appear  according  to  the  states  of 
their  life , for  state  of  life  presents  all  appearance  of  space  ana 
ylace . 

7247.  The  planet  Venus  in  the  idea  of  spirits  appears  to 
the  left  a little  backwards,  at  some  distance  from  this  earth : 
it  is  said  in  the  idea  of  spirits,  because  neither  the  sun  of  the 
world  nor  any  planet  appears  to  any  spirit,  but  the  spirit  only 
has  an  idea  that  they  are,  and  according  to  that  idea  they 
appear,  the  sun  of  the  world  to  the  back  as  somewhat  grossly 
dark,  the  pla7iets  not  wandering  as  in  the  world,  but  constantly 
in  their  places,  on  which  subject  see  n.  7171. 

7284.  It  has  been  told  me,  that  the  inhabitants  of  that 
planet,  who,  when  they  are  deceased  and  become  spirits,  ap- 
pear on  the  part  looking  hitherwards,  very  much  delighted 
with  rapine , and  especially  with  eating  of  rapine  ; their  de- 
light, when  they  think  of  eating  of  rapine,  was  communicated 
to  me,  and  it  was  apperceived  to  be  in  the  highest  degree.  That 
there  have  been  inhabitants  also  on  this  earth  of  such  a bestial 
nature,  is  evident  from  the  histories  of  various  nations,  also 
from  the  inhabitants  of  the  land  of  Canaan,  1 Sam.  xxx.  16  ; 
and  likewise  from  the  Jewish  and  Israelitish  nation  even  hi 
the  time  of  David,  in  that  they  every  year  made  excursions, 
and  plundered  the  nations  and  were  made  glad  by  the  plunder. 
As  to  what  concerns  these  inhabitants  of  the  planet  Venus,  they 
are  indeed  delighted  with  rapine,  but  still  they  are  not  cruel ; 


7246—7251.] 


EXODUS 


329 


they  cast  the  men  whom  they  plunder  into  the  water , and  in 
this  manner  put  them  to  death , hut  whom  they  are  able  to  pre- 
serve they  do  preserve  / and  whom  they  so  put  to  deaths  they 
afterwards  bury,  which  is  a proof  that  they  have  something  of 
humanity  about  them.,  herein  differing  from  the  Jews , who 
took  delight  in  casting  out  those  whom  they  slew , and  exposing 
them  to  be  devoured  by  the  beasts  of  the  forest  and  by  birds , 
and  sometimes  in  putting  them  to  death  in  a savage  and  cruel 
manner , 2 Sam.  xii.  31 : how  much  delight  the  Jews  took  in 
such  practices , it  was  also  given  to  perceive  from  the  sphere 
of  several  of  them  communicated  to  me,  who  quickly  approached 
and  fled  away. 

7249.  It  was  also  told  me,  that  the  inhabitants  of  that  earth 
as  to  the  greater  part  are  giants,  and  that  the'  inhabitants  of 
onr  earth  reach  only  to  their  navel  / also  that  they,  who  appear 
on  the  part  of  that  earth  looking  hitherwards,  are  stupid,  mak- 
ing no  inquiry  about  heaven,  or  about  eternal  life,  but  con- 
cerned. only  about  the  things  of  their  earth,  and  of  their  cattle. 

7250.  In  consequence  of  being  of  such  a quality,  when  they 
come  into  the  other  life,  they  are  infested  in  the  greatest  degree 
by  falses  and  evils  : the  hells  which  appertain  to  them  appear 
about  that  earth,  and  do  not  communicate  with  the  hells  of  the 
evil  ones  of  our  earth,  by  reason  that  they  are  altogether  of  an- 
other genius,  and  of  another  disposition,  hence  also  their  evils 
and  falses  are  of  quite  another  kind.  But  they  who  are  of 
such  a quality  as  to  be  capable  of  being  saved,  are  in  places  of 
vastation,  and  are  there  reduced  to  the  last  state  of  deeper atlm  • 
for  evils  and  falses  of  that  kind  cannot  otherwise  be  removed  y 
when  they  are  in  a state  of  desperation,  they  cry  out  that  they 
are  beasts,  that  they  are  brutes,  that  they  are  abommations , that 
they  are  hatreds,  and  thus  that  they  are  damned:  some  of 
them , when  they  are  in  such  a state,  cry  out  also  against  hea- 
ven, but  in  this  they  are  pardoned,  because  they  do  it  from  des- 
peration y the  Lord  moderates  to  prevent  the  excess  of  their 
bitter  charges  against  themselves : when  they  come  to  the  ex- 
treme point  of  suffering,  inasmuch  as  the  corporeal  principles 
appertaining  to  them  are  then  as  it  were  dead,  they  are  at  length 
saved. 

7251.  It  has  been  further  told  me  concerning  them,  that 
when  they  lived  in  their  earth,  they  believed  in  some  Supreme 
Creator,  without  a Mediator  y these  a;re  they  who  are  so  vas- 
tated,  and  are  at  length  saved,  whilst  they  are  first  instructed 
and  receive  the  instruction,  that  the  Lord  is  the  only  God , 
Saviour,  and  Mediator  : L have  heard  them  confess,  that  with- 
out a Mediator  it  would  be  impossible  for  them  to  be  saved , 
because  they  are  filthy  and  unworthy.  I have  also  seen  some 
of  them  after  their  extreme  sufferings  taken  up  into  heaven , 
<md  when  they  were  received  there,  I apperceived  such  a ten 


EXODUS. 


330 


[Chap.  vii. 


derness  of  gladness  on  their  account , as  drew  tears  from  my 
eyes. 

7252.  The  inhabitants  and  spirits  of  Venus,  who  appear 
on  the  other  part  of  that  earth,  are  of  an  almost  contrary  dis- 
position, being  gentle  and  humane  : it  was  granted  of  the  Lord 
that  some  of  those  spirits  should  come  from  thence  to  me,  on 
which  occasion  they  appeared  near  above  the  head  / in  discours- 
ing with  me  they  said,  that  when  they  were  in  the  world  they 
acknowledged,  and  that  now  they  more  acknowledge,  our  Lord 
as  their  only  God  / they  said,  that  in  their  earth  they  have 
seen  Him,  walking  amongst  them,  and  they  also  represented, 
how  they  have  seen  Him. 

7253.  These  spirits  in  the  Grand  Man  have  reference  to 
the  memory  of  things  material  corresponding  to  the  memory 
of  things  immaterial,  which  the  spirits  of  the  planet  Mercury 
constitute : see  the  description  of  the  spirits  of  Mercury , n. 

7170. 

7254.  At  the  close  of  the  following  chapter  an  account  vnll 
be  given  of  the  inhabitants  and  spirits  of  the  planet  Mars. 


EXODUS. 

CHAPTEE  THE  SEVENTH. 


THE  DOCTRINE  OF  CHARITY. 

7255.  INASMUCH  as  good  constitutes  heaven  with  man, 
and  evil  constitutes  hell,  it  ought  to  be  thoroughly  noted  what 
good  is,  and  what  evil  is.  It  was  before  said,  that  that  is 
good  which  is  of  love  to  the  Lord,  and  of  charity  towards  the 
neighbour ; and  that  that  is  evil  which  is  of  self-love  and  the 
love  of  the  world;  hence  it  follows,  that  it  can  only  be  known 
from  the  loves  what  good  is,  and  what  evil. 

7256.  All  things  in  the  universe,  which  are  according  to 
divine  order,  have  reference  to  good  and  truth  ; and  all  things 
in  the  universe,  which  are  contrary  to  divine  order,  have  refer- 
ence to  evil  and  the  false  ; the  reason  is,  because  good  and 
truth,  which  proceed  from  the  Divine  Being  or  Principle,  con- 
stitute order,  insomuch  that  they  are  order. 

7257.  The  good  which  is  of  love  to  the  Lord,  is  called  ce- 
lestial good,  and  the  good  which  is  of  charity  towards  the 
neighbour,  is  called  spiritual  good : what  and  how  great  the 


7252 — 7263.] 


EXODUS. 


331 


difference  is  between  celestial  good  which  is  of  love  to  the 
Lord,  and  spiritual  good  which  is  of  charity  towards  the  neigh- 
bour, will  be  shown  in  what  follows. 

7258.  The  doctrine  of  celestial  good,  which  is  the  doctrine 
of  love  to  the  Lord,  is  the  most  enlarged  and  at  the  same  time 
the  most  mysterious  ; but  the  doctrine  of  spiritual  good,  which 
is  the  doctrine  of  charity  towards  the  neighbour,  is  also  enlarged 
and  mysterious,  but  less  so  than  the  doctrine  of  celestial  good, 
which  is  the  doctrine  of  love  to  the  Lord.  That  the  doctrine 
of  charity  is  enlarged,  may  appear  from  hence,  that  a like  char- 
ity is  not  given  with  any  two  different  persons,  nor  that  any 
two  different  persons  are  alike  the  neighbour. 

7259.  Inasmuch  as  the  doctrine  of  charity  was  so  enlarged, 
therefore  the  ancients,  with  whom  the  doctrine  of  charity  was 
the  very  doctrine  of  the  church,  distinguished  charity  towards 
the  neighbour  into  several  classes,  which  also  they  sub-divided, 
and  gave  names  to  each  single  class,  and  taught  how  charity 
was  to  be  exercised  towards  those  who  are  in  one  class,  and 
how  towards  those  who  are  in  another  ; and  thus  they  reduced 
the  doctrine  of  charity  into  order,  and  the  exercises  of  charity, 
that  they  might  distinctly  fall  under  the  view  of  the  under- 
standing. 

7260.  The  names  which  they  gave  to  those  towards  whom 
they  were  to  exercise  charity,  were  several  ; some  they  called 
blind,  some  lame,  some  maimed,  some  poor,  also  miserable  and 
afflicted,  some  orphans,  some  widows  ; but  in  general  they  called 
those  hungry  to  whom  they  were  to  give  to  eat,  thirsty  to  whom 
they  were  to  give  to  drink,  sojourners  whom  they  were  to  gather, 
naked  whom  they  were  to  clothe,  sick  whom  they  were  to  visit, 
and  in  prison  to  whom  they  were  to  come  ; on  these  subjects 
see  n.  4954  to  4959. 

7261.  These  names  were  given  from  heaven  to  the  ancients 
who  were  of  the  church,  and  by  those  who  were  so  named, 
they  meant  those  who  were  spiritually  such;  their  doctrine  of 
charity  taught  who  they  were,  and  what  was  the  quality  of 
charity  towards  each. 

7262.  Hence  it  is  that  those  same  names  are  in  the  Word,  and 
signify  those  that  are  such  in  the  spiritual  sense.  The  Word 
in  itself  is  nothing  but  the  doctrine  of  love  to  the  Lord  and  of 
charity  towards  the  neighbour,  as  the  Lord  also  teaches,  “ Thou 
shalt  love  the  Lord  thy  God  from  thy  whole  heart,  and  in  thy 
whole  soul,  and  in  thy  whole  mind : this  is  the  first  and  great 
commandment ; the  second  is  like  unto  it,  Thou  shalt  love  thy 
neighbour  as  thyself ; on  these  two  commandments  hang  the  low 
and  the  prophets,”  Matt.  xxii.  35,  36,  37,  38;  the  law  and  the 
prophets  are  the  whole  Word. 

7263.  The  reason  wrhy  those  same  names  are  in  the  Word,  is, 
because  they  who  were  in  external  worship  were  to  exercise 


332 


EXODUS. 


[Chap.  vii. 

charity  towards  such  as  were  so  named  : and  they  who  were 
in  internal  worship,  towards  such  spiritually  understood  ; thus 
that  the  simple  might  simply  understand  and  do  the  Word,  and 
the  wise  wisely  ; also,  that  the  simple,  by  the  externals  of  char- 
ity, might  be  initiated  into  its  internals. 


CHAPTER  VII. 

1.  AND  Jehovah  said  to  Moses,  See,  I have  given  thee  a 
god  to  Pharaoh,  and  Aaron  thy  brother  shall  be  thy  prophet. 

2.  Thou  shalt  speak  all  that  I shall  command  thee  ; and 
Aaron  thy  brother  shall  speak  to  Pharaoh,  and  he  shall  send 
the  sons  of  Israel  out  of  his  land. 

3.  And  I will  harden  the  heart  of  Pharaoh,  and  I will  mul- 
tiply my  signs,  and  my  prodigies,  in  the  land  of  Egypt. 

4.  And  Pharaoh  will  not  hearken  to  you  ; and  I will  give 
my  hand  into  the  Egyptians,  and  will  bring  forth  my  armies, 
my  people,  the  sons  of  Israel,  out  of  the  land  of  Egypt,  with 
great  judgments. 

5.  And  the  Egyptians  shall  know  that  I am  Jehovah,  in 
my  stretching  forth  my  hand  over  the  Egyptians,  and  I will 
bring  forth  the  sons  of  Israel  from  the  midst  of  them. 

6.  And  Moses  and  Aaron  did,  as  Jehovah  commanded  them 
so  they  did.* 

7.  And  Moses  was  a son  of  eighty  years,  and  Aaron  a son 
of  three  and  eighty  years,  in  their  speaking  to  Pharaoh. 

8.  And  Jehovah  said  to  Moses  and  Aaron,  saying, 

9.  When  Pharaoh  shall  say  to  you,  saying,  Give  for  your- 
selves a prodigy,  and  thou  shalt  say  to  Aaron,  Take  thy  staff, 
and  cast  it  before  Pharaoh,  it  shall  become  a water-serpent. 

10.  And  Moses  and  Aaron  came  to  Pharaoh,  and  they  didf 
so  as  Jehovah  commanded,  and  Aaron  cast  forth  his  staff  be- 
fore Pharaoh,  and  before  his  servants,  and  it  became  a water- 
serpent. 

11.  And  Pharaoh  also  called  the  wise  and  the  sorcerers, 
and  they  also,  the  magicians  of  Egypt,  did  so  by  their  enchant- 
ments. 

12.  And  they  cast  forth  every  one  his  staff,  and  they  be- 
came water-serpents  ; and  the  staff  of  Aaron  swallowed  up  their 
staves. 


* It  is  to  be  noie  . ' 1 tii r.  in  the  original  the  first  did  in  this  verse  is  in  the  singo- 
lar  number,  and  the  second  in  the  plural. 

f It  is  again  to  be  noted  that,  in  the  original,  came  is  expressed  in  the  singu- 
lar number,  and  did  in  the  plural. 


EXODUS. 


333 


Chap,  vii.] 

13.  And  the  heart  of  Pharaoh  was  firmly  fixed,  and  he  did 
not  hearken  to  them,  as  Jehovah  spake. 

14.  And  Jehovah  said  to  Moses,  The  heart  of  Pharaoh  is 
grown  heavy,  he  refuseth  to  send  the  people. 

15.  Go  to  Pharaoh  in  the  morning,  behold  he  goeth  forth 
to  the  waters,  and  stand  to  meet  him  near  the  bank  of  the  river, 
and  the  staff,  which  was  turned  into  a serpent,  take  into  thine 
hand. 

16.  And  thou  shalt  say  to  him,  Jehovah  God  of  the  He- 
brews hath  sent  me  unto  thee,  saying,  Send  my  people,  that 
they  may  serve  me  in  the  wilderness,  and  behold  thou  hast  not 
heard  hitherto. 

IT.  Thus  saith  Jehovah,  In  this  thou  shalt  know  that  I am 
Jehovah,  behold  I smite  with  the  staff  which  is  in  mine  hand, 
upon  the  waters  which  are  in  the  river,  and  they  shall  be  turned 
into  blood. 

18.  And  the  fish  which  is  in  the  river  shall  die : and  the  river 
shall  stink,  and  the  Egyptians  shall  labour  to  drink  the  waters 
out  of  the  uiver. 

19.  And  Jehovah  said  to  Moses,  Say  to  Aaron,  Take  thy 
staff,  and  stretch  forth  thy  hand  over  the  waters  of  Egypt,  over 
their  rivers,  over  their  streams,  and  over  their  pools,  and  over 
every  gathering  together  of  their  waters,  and  they  shall  be 
blood  : and  there  shall  be  blood  in  all  the  land  of  Egypt,  and 
in  the  woods  and  in  the  stones. 

20.  And  Moses  and  Aaron  did  so  as  Jehovah  commanded, 
and  life  lifted  up  the  staff,  and  smote  the  waters  which  were  in 
the  river,  to  the  eyes  of  Pharaoh,  and  to  the  eyes  of  his  ser- 
vants, and  all  the  waters  which  were  in  the  river  were  turned 
into  blood. 

21.  And  the  fish  which  was  in  the  river  died,  and  the  river 
Stank,  and  the  Egyptians  could  not  drink  the  water  out  of  the 
river : and  there  was  blood  in  the  whole  land  of  Egypt. 

22.  And  the  magicians  of  Egypt  did  so  with  their  enchant- 
ments ; and  the  heart  of  Pharaoh  was  firmly  fixed,  and  he  did 
not  hearken  to  them  as  Jehovah  spake. 

23.  And  Pharaoh  looked  back,  and  came  to  his  house,  and 
did  not  set  his  heart  even  to  this. 

24.  And  all  the  Egyptians  digged  about  the  river  waters 
to  drink,  because  they  could  not  drink  of  the  waters  of  the 
river. 

25.  And  seven  days  were  fulfilled  after  that  Jehovah  smote 
the  river. 

26.  And  Jehovah  said  to  Moses,  Come  to  Pharaoh,  ana 
thou  shalt  . say  to  him,  Thus  saith  Jehovah,  Send  my  people, 
that  they  may  serve  me. 

27.  And  if  thou  refusest  to  send,  behold  Twill  affect  all 
thy  border  with  frogs. 


334 


EXODUS. 


[Chap.  vii. 


28.  And  the  river  shall  cause  the  frogs  to  creep  forth,  and  they 
shall  ascend  and  come  into  thine  house,  and  into  the  closet  of 
thy  hed,  and  upon  thy  bed,  and  into  the  house  of  thy  Servants, 
and  into  the  house  of  thy  people,  and  into  thine  ovens,  and 
into  thy  kneading-troughs. 

29.  And  into  thyself,  and  into  thy  people,  and  into  all  thy 
servants  shall  the  frogs  ascend. 


THE  CONTENTS. 

7264.  THE  subject  treated  of  in  the  internal  sense  in  what 
follows  is  concerning  the  vastation,  and  at  length  the  damna- 
tion of  those  who  are  in  falses  and  evils  ; the  process  of  their 
devastation  is  described  by  the  eleven  plagues  brought  on  the 
Egyptians  and  their  land. 

7265.  In  this  chapter,  in  the  internal  sense,  the  subject 
treated  of  is  concerning  the  three  first  degrees  of  vastation  : 
the  first,  which  is  that  mere  fallacies  began  to  reign  amongst 
them,  whence  came  falses,  is  described  by  the  serpent  into 
which  the  staff  of  Aaron  was  turned  ; the  second , which  is  that 
essential  truths  became  falses  amongst  them,  and  that  falses 
became  truths,  is  described  by  the  blood  into  which  the  waters 
were  turned  ; the  third  degree,  which  is  that  from  falses  they 
reasoned  against  the  truths  and  goods  of  the  church,  is  described 
by  the  frogs  out  of  the  river. 

\ 


THE  INTERNAL  SENSE. 

7266.  YERSES  1, 2,  3, 4,  5,  6,  7.  And  Jehovah  said  to  Moses , 
See,  I have  given  thee  a god  to  Pharaoh,  and  Aaron  thy  brother 
shall  be  thy  prophet.  Thou  shalt  speak  all  that  I shall  com- 
mand thee ; and  Aaron  thy  brother  shall  speak  to  Pharaoh, 
and.  he  shall  send  the  sons  of  Israel  out  of  his  land.  And  1 
will  harden  the  heart  of  Pharaoh,  and  I will  multiply  my 
signs  and  my  prodigies  in  the  land  of  Egypt.  And  Pharaoh 
will  not  hearken  to  you;  and  I will  give  my  hand  into  the 
Egyptians,  and  will  bring  forth  m.y  armies,  my  people,  the 
sons  of  Israel,  out  of  the  land,  of  Egypt,  with  great  judg- 
ments. And  the  Egyptians  shall  know  that  I am  Jehovah, 
in  my  stretching  forth  my  hand  over  the  Egyptians,  and  I 
will  bring  forth  the  sons  of  Israel  from  the  midst  of  them. 
And  Moses  and  Aaron  did,  as  Jehovah  commanded  them , so 


T264 — 726S.J 


EXODUS. 


335 


they  did.  And  Moses  was  a son  of  eighty  years , and  Aaron  a 
son  of  three  and  eighty  years , in  their  speaking  to  Pharaoh. 
And  Jehovah  said  to  Moses,  signifies  instruction.  See,  I have 
given  thee  a god  to  Pharaoh,  signifies  the  law  divine  and  its 
power  over  those  who#are  in  falses.  And  Aaron  thy  brother 
shall  be  thy  prophet,  signifies  doctrine  thence.  Thou  shalt 
speak  all  that  I shall  command  thee,  signifies  reception  of’  di- 
vine influx,  and  communication.  And  Aaron  thv  brother  shall 
speak  to  Pharaoh,  signifies  reception  of  influx  thence,  and 
communication  of  those  who  are  in  falses.  And  he  shall  send 
the  sons  of  Israel  out  of  his  land,  signifies  that  they  should 
recede  from  infestation.  And  I will  harden  the  heart  of  Pha- 
raoh, signifies  obstinacy  from  the  evil  of  the  false.  And  I will 
multiply  my  signs  and  my  prodigies,  signifies  admonitions  of 
every  kind,  nor  shall  any  thing  be  wanting.  In  the  land  of 
Egypt,  signifies  where  they  are  who  infest.  And  Pharaoh  will 
not  hearken  to  you,  signifies  that  they  who  are  in  falses  will 
not  receive.  And  I will  give  my  hand  into  the  Egyptians, 
signifies  that  therefore  they  shall  be  driven  by  divine  power. 
And  I will  bring  forth  my  armies,  my  people,  the  sons  of  Is- 
rael, signifies  that  they  would  be  liberated  who  are  in  goods 
and  truths.  Out  of  the  land  of  Egypt,  signifies  from  infesta- 
tions. With  great  judgments,  signifies  ■ according  to  the  laws 
of  order.  And  the  Egyptians  shall  know  that  I am  Jehovah, 
signifies  that  they  shall  have  fear  for  the  Divine  Being  or 
Principle.  In  my  stretching  forth  my  hand  over  the  Egyp- 
tians, signifies  when  they  observe  the  divine  power  in  them- 
selves. And  I will  bring  forth  the  sons  of  Israel  from  the 
midst  of  them,  signifies  and  when  they  shall  see  those  liber- 
ated who  are  of  the  spiritual  church.  And  Moses  and  Aaron 
did,  as  Jehovah  commanded  them,  so  they  did,  signifies  that 
the  things  which  were  said  were  also  done.  And  Moses  was 
a son  of  eighty  years,  signifies  the  state  or  quality  of  the  law 
from  the  Divine  Being  or  Principle.  And  Aaron  a son  of 
three  and  eighty  years,  signifies  the  state  and  quality  of  doc- 
trine. In  their  speaking  to  Pharaoh,  signifies  when  those 
things  were  commanded. 

7267.  “ And  Jehovah  said  to  Moses.” — That  hereby  is  sig- 
nified instruction,  in  the  present  case  how  it  was  to  be  pro- 
ceeded with  those  who  are  in  .falses,  and  infest,  appears  from 
the  signification  of  Jehovah  said,  as  denoting  instruction,  see 
n.  7186. 

7268.  “See,  I have  given  thee  a god  to  Pharaoh.” — That 
hereby  is  signified  the  law  divine,  and  its  power  over  those 
who  are  in  falses,  appears  from  the  signification  of  giving  thee 
for  a god,  as  denoting  the  divine  truth,  or  what  is  the  same 
thing,  the  divine  law,  and  also  its  power;  for  in  the  Word, 
where  truth  is  treated  of,  and  also  the  power  of  truth,  the 


336 


EXODUS. 


[Cuaj\  vii. 


term  God  is  applied,  but  where  good  is  treated  of,  the  term 
Jehovah,  see  n.  300,  2586,  2769,  2807,  2822,  3910,  3921,  4287, 
4295,  4402,  7010  ; and  from  the  representation  of  Pharaoh,  as 
denoting  those  who  are  in  falses,  and  infest,  see  n.  6651,  6679, 
6683.  As  to  what  further  concerns  tlft  signification  of  God, 
it  is  to  be  noted,  that  God,  in  the  supreme  sense,  is  the  divine 
principle  which  is  above  the  heavens,  but  God,  in  the  inter- 
nal sense,  is  the  divine  principle  which  is  in  the  heavens ; the 
divine  principle  which  is  above  the  heavens  is  the  divine  good, 
but  the  divine  principle  in  the  heavens  is  the  divine  truth ; for 
from  the  divine  good  proceeds  the  divine  truth,  aud  makes  hea- 
ven, and  arranges  it ; for  what  is  properly  called  heaven  is 
nothing  else  than  the  divine  principle  there  formed,  inasmuch 
as  the  angels,  who  are  in  heaven,  are  human  forms  recipient 
of  the  divine  principle,  and  constituting  a common  form,  which 
is  that  of  a man  : and  whereas  the  divine  truth  in  the  heavens 
is  what  in  the  Word  of  the  Old  Testament  is  meant  by  God, 
t is  from  this  ground  that  in  the  original  tongue  God  is  called 
Elohim  in  the  plural ; and  also  that  the  angels  who  are  in  the 
heavens,  because  they  are  recipient  of  the  divine  truth,  are 
called  gods  ; as  in  David,  “ Who  in  heaven  shall  compare  him- 
self to  Jehovah,  shall  be  likened  to  Jehovah  in  the  sons  of 
gods?”  Psalm  lxxxix.  6,  7,  8.  Again,  “Give  to  Jehovah,  ye 
sons  of  gods , give  to  Jehovah  glory  and  strength,”  Psalm 
xxix.  1.  Again,  “ I said,  Ye  are  gods , and  ye  are  all  the  sons 
of  the  Most  High,”  Psalm  lxxxii.  6.  And  in  John,  “ Jesus  said, 
Is  it  not  written  in  your  law,  I said,  Ye  are  gods  ? thus  he  called 
them  gods , to  whom  the  Word  was  made,”  x.  34,  35;  besides 
in  the  passages  where  the  Lord  is  called  God  of  gods  and 
Lord  of  lords,  as  Genesis  xlvi.  2,  3 ; Deut.  x.  17 ; Numb.  xvi. 
22;*  Dan.  xi.  36;  Psalm  cxxxvi.  2,  3.  From  these  considera- 
tions it  may  be  seen  in  what  sense  Moses  is  called  God,  in 
the  present  case  a God  to  Pharaoh,  and  a God  to  Aaron,  Exod. 
iv.  16,  viz.,  because  Moses  represented  the  divine  law,  which 
is  the  divine  truth,  and  is  called  the  Word  ; hence  also  it  is, 
that  Aaron  is  here  called  his  prophet,  and  in  a former  passage 
his  mouth,  that  is,  one  who  utters  the  divine  truth,  which  pro- 
ceeds immediately  from  the  Lord,  and  which  transcends  all 
understanding,  in  such  a manner  as  to  bring  it  down  to  the 
level  of  the  understanding ; and  whereas  a prophet  is  one  who 
teaches  and  utters  the  divine  truth  in  such  a manner  as  to 
bring  it  down  to  the  level  of  the  understanding,  a prophet 
also  denotes  the  doctrine  of  the  church  ; which  is  the  subject 
treated  of  in  what  now  follows. 

7269.  “And  Aaron  thy  brother  shall  be  thy  prophet.” — 

* In  our  English  version,  the  passages  here  referred  to  in  Genesis  and  Num* 
here  are  rendered  God  the  God , but  in  each  passage  the  proper  rendering  is  God 

of  gods. 


7269,  7270.] 


EXODUS. 


337 


That,  hereby  is  signified  doctrine  thence  derived,  appears  from 
the  signification  of  a prophet,  as  denoting  the  truth  of  doctrine, 
thus  doctrine  derived  from  the  Word,  see  n.  2534  ; that  Aaron 
represents  the  doctrine  of  the  church,  or  the  doctrine  of  good 
and  truth,  which  is  from  the  Word,  see  n.  6998,  7009,  7 < >89  : 
because  a prophet  signifies  doctrine,  hence,  in  a determinate 
sense,  he  signifies  one  who  teaches,  according  to  what  was  said 
just  above,  n.  7268. 

7270.  “ Thou  shalt  speak  all  that  I shall  command  thee,  and 
Aaron  thy  brother  shall  speak  to  Pharaoh.” — That  hereby  is 
signified  the  reception  of  divine  influx,  and  communication, 
appears  from  the  representation  of  Moses,  who  was  to  speak, 
as  denoting  divine  truth  ; and  from  the  representation  of  Aaron, 
as  denoting  doctrine  thence  derived,  see  n.  7089  ; and  from  the 
signification  of  speaking,  as  denoting  influx  and  its  reception, 
see  n.  5797  ; and  from  the  signification  of  commanding,  as 
also  denoting  influx,  see  n.  5486,  5732,  in  the  present  case 
the  reception  of  influx  from  these  considerations  it  is  evident 
that  by  speaking  is  signified  the  mediate  influx  of  divine  truth 
into  doctrine,  that  is,  with  one  who  teaches,  for  the  meaning  is 
that  Moses,  wrho  is  the  divine  truth,  should  speak  what  Jeho- 
vah commanded  to  Aaron,  who  is  doctrine  or  one  who  teaches, 
thus  to  him  who  wras  to  communicate  ; and  that  by  command- 
ing is  signified  immediate  divine  influx  into  the  divine  law, 
which  is  represented  by  Moses.  How  these  things  are  to  be 
understood,  may  be  manifest  from  what  was  said  above,  n. 
7009,  7010,  viz.,  that  Moses  represents  the  truth  which  pro- 
ceeds immediately  from  the  Divine  Being  or  Principle,  and 
that  Aaron  represents  the  truth  which  proceeds  mediately  : he 
who  does  not  know  how  the  case  is  with  order  in  things  suc- 
cessive, is  unable  to  know  also  how  the  case  is  with  influx, 
wherefore  it  may  be  expedient  to  say  a few  words  on  the  sub- 
ject. The  truth  which  proceeds  immediately  from  the  Lord, 
inasmuch  as  it  is  from  the  infinite  Divine  Being  himself,  can- 
not in  any  wise  be  received  by  any  living  substance  which 
is  finite,  thus  not  by  any  angel,  wherefore  the  Lord  had  cre- 
ated things  successive,  by  which  as  mediums  the  divine  truth 
immediately  proceeding  might  be  communicated  ; but  the  first 
thing  in  succession  from  this  is  fuller  of  the  Divine  Being  or 
Principle  than  that  as  yet  it  can  be  .received  by  any  living 
substance  which  is  finite,  thus  by  any  angel;  on  this  account 
the  Lord  created  yet  a successive  thing  or  principle,  by  which 
the  divine  truth  immediately  proceeding  might  in  some  part 
be  receptible ; this  successive  thing  or  principle  is  the  truth 
divine  which  is  in  heaven  ; the  two  first  are  above  the  hea- 
vens, and  are  as  it  were  radious  belts  from  the  flaming  prin- 
ciple which  encompass  the  sun,  which  is  the  Lord  ; such  is 
the  successive  order  even  to  the  heaven  nearest  to  the  Lord,.. 
vol.  vu.  22’ 


338 


EXODUS. 


[Chap.  vii. 


which  is  the  third  heaven,  inhabited  by  those  who  are  inno- 
cent and  wise;  hence  they  are  continued  successively  even 
to  tlie  last  heaven,  and  from  the  last  heaven  even  to  the  sen- 
sual and  corporeal  principle  of  man,  which  lastly  receives  the 
influx  : from  these  considerations  it  is  manifest,  that  there  are 
continual  successions  from  the  first,  that  is,  from  the  Lord,  even 
to  the  last  principles  which  appertain  to  man,  yea,  to  the  last 
principles  which  are  in  nature  ; the  last  principles  which  apper- 
tain to  man,  as  also  those  in  nature,  are  respectively  inert,  and 
hence  cold,  and  are  respectively  common,  and  hence  obscure  ; 
hence  also  it  is  evident,  that  by  those  successions  there  is  a con- 
tinual connection  of  all  things  with  the  first  Esse  : according  to 
those  successions  is  the  case  with  influx,  for  the  divine  truth, 
which  proceeds  immediately  from  the  divine  good,  flows-in 
successivel}7 ; and  in  the  way  or  about  each  new  successive 
principle  it  becomes  more  common,  thus  grosser  and  more  ob- 
scure, and  it  becomes  more  slow,  thus  more  inert  and  colder  : 
from  these  considerations  it  is  clear  what  is  the  quality  of  the 
divine  order  of  successive  things  or  principles,  and  hence  of 
influxes.  But  it  is  well  to  be  noted  that  the  truth  divine,  which 
flows-in  into  the  third  heaven  nearest  the  Lord,  also  together 
without  successive  formation  flows-in  even  to  the  ultimates  of 
order,  and  there  from  the  first  being  or  principle  immediately 
also  rules  and  provides  all  and  singular  things ; hence  succes- 
sive things  or  principles  are  held  together  in  their  order  and 
connection.  That  this  is  the  case,  may  also  in  some  measure 
be  manifest  from  a maxim  not  unknown  to  the  learned  in 
the  world,  that  there  is  only  one  substance,  which  is  a sub- 
stance, and  that  all  other  things  are  formations  thence,  and 
that  in  the  formations  that  one  only  substance  rules,  not  only 
as  the  form,  but  also  as  the  non-form,  as  in  its  original ; unless 
this  was  the  case,  the  thing  formed  could  not  in  any  wise  sub- 
sist and  act : but  these  things  are  said  for  the  intelligent. 

7271.  u And  he  shall  send  the  sons  of  Israel  out  of  his  land.” 
— That  hereby  is  signified  that  they  should  recede  from  infesta- 
tion, appears  from  the  representation  of  Pharaoh,  to  whom  those 
things  were  to  be  said,  as  denoting  those  who  infest  by  falses, 
see  n.  7107,  7110,  7126,  7142  ; and  from  the  signification  of  send- 
ing, as  denoting  that  they  should  recede;  and  from  the  represen- 
tation of  the  sons  of  Israel,  as  denoting  those  who  are  of  the 
spiritual  church,  see  n.  6426,  6637,  6862,  6868,  7035,  7062,  7198. 

7272.  “And  I will  harden  the  heart  of  Pharaoh.” — That 
hereby  is  signified  obstinacy  from  evil  of  the  false,  appears  from 
the  signification  of  hardening,  as  denoting  obstinacy  ; that  it  is 
from  the  evil  of  the  false  is  signified  by  the  heart  of  Pharaoh, 
for  by  heart,  in  the  genuine  sense,  is  signified  the  good  which  is 
of  heavenly  love,  n.  3313,  3887,  3889,  hence  in  the  opposite 
sense  it  is  infernal  evil  ; the  reason  why  it  denotes  evil  of  the 


7271—7273.] 


EXODUS. 


339 


false,  is,  because  by  Pharaoh  are  represented  those  who  are 
in  the  false.  Evil  of  the  false  is  what  derives  its  origin  from 
principles  of  the  false;  as  for  example,  that  sanctification  is 
effected  by  external  things,  as  amongst  the  Israelites  and  Jews, 
by  sacrifices,  by  washings,  by  sprinkling  of  blood,  and  is  not 
effected  by  charity  and  faith,  and  thus  that  men  were  holy 
although  they  lived  in  hatreds,  in  revenges,  in  rapines,  in  cru- 
elties, and  the  like ; these  evils  are  what  are  called  evils  of  the 
false,  because  they  derive  their  origin  from  principles  of  the 
false.  To  take  also  another  example : he  who  believes  that 
faith  alone  saves,  and  that  works  of  charity  contribute  nothing 
to  salvation ; he  also  who  believes  that  he  may  be  saved  even  in 
the  last  hour  of  death,  without  any  regard  to  his  conduct  during 
the  whole  course  of  his  life,  and  from  those  principles  lives  with- 
out any  charity,  in  the  contempt  of  others,  in  enmity  and  hatred 
against  every  one  who  does  not  worship  him,  in  the  desire  of 
revenge,  in  the  lust  of  depriving  others  of  their  goods,  in  un- 
mercifulness, in  cunning,  in  deceit,  these  evils  are  also  evils  of 
the  false,  because  from  the  false  he  has  persuaded  himself  either 
that  they  are  not  evils,  or,  supposing  them  to  be  evils,  that  they 
would  still  be  wiped  away,  if  so  be,  before  breathing  his  Inst, 
he  should  confess,  from  apparent  confidence,  the  mediation  of 
the  Lord,  and  the  wiping  away  of  sins  by  the  passion  of  his 
cross.  Take  also  another  example  : when  men  in  supplication 
approach  the  dead  as  saints,  and  thereby  adore  them,  and  also 
their  images,  the  evil  of  that  worship  is  the  evil  of  the  false. 
They  who  practise  the  evil  of  the  false,  all  believe  that  the 
false  is  truth,  and  consequently  that  evil  is  either  not  evil,  or 
is  not  damnable.  In  like  manner  they  who  believe  that  sins 
can  be  pardoned  by  men  ; also  who  believe  that  the}r  can  be 
introduced  into  heaven,  notwithstanding  any  sins  in  which  they 
have  been  principled,  that  is,  notwithstanding  any  spiritual 
stench  and  rottenness.  In  a word,  the  evils  of  the  false  are  as 
numerous  as  the  falses  of  faith  and  worship;  these  evils  con- 
demn, but  not  to  such  a degree  as  the  evils  originating  in  evil ; 
the  evils  originating  in  evil  are  those  which  are  derived  from 
lust,  arising  from  self-love  and  the  love  of  the  world. 

7273.  uAnd  1 will  multiply  my  signs  and  my  prodigies.” — 
That  hereby  are  signified  admonitions  of  every  kind,  nor  should 
any  thing  be  wanting,  appears  from  the  signification  of  signs 
and  prodigies,  as  denoting  confirmations  of  the  truth,  see  n. 
3900,  6870,  7012,  and  also  the  means  of  divine  power,  n.  6910, 
in  the  present  case  admonitions,  for  thereby  they  both  saw 
that  they  were  in  falses,  and  saw  the  divine  power,  and  hence 
were  admonished.  The  reason  why  it  is  said,  that  to  those 
who  are  in  falses  admonitions  are  made  of  every  kind,  nor  shall 
any  thing  be  wanting,  is,  because  the  damnation  of  those  who, 
are  in  evils  is  not  effected  in  a moment,  when  they  come  into 


EXODUS. 


340 


[Chap.  vii. 


the  other  life,  but  after  that  they  have  been  first  visited,  that  is, 
explored ; explorations  are  made  to  the  intent,  that  they  them- 
selves may  apperceive  that  they  must  needs  be  damned,  because 
they  have  not  lived  otherwise  ; also  that  spirits  and  angels  may 
know  that  they  have  been  of  such  a quality ; thus  they  can  no 
longer  be  exculpated  either  by  themselves  or  others  : the  order, 
according  to  which  they  are  explored,  is  the  order  of  truth 
divine,  which  is  such,  that  nothing  at  all  is  wanting:  the  order 
of  truth  divine  which  is  for  the  evil  who  are  damned,  differs 
from  the  order  of  truth  divine  which  is  for  the  good  who  are 
saved ; the  difference  is,  that  the  order  which  is  for  the  evil 
who  are  damned,  is  of  truth  divine  separate  from  divine  good, 
thus  from  mercy,  by  reason  that  they  have  not  received  the 
divine  good,  and  thus  have  rejected  mercy ; but  the  latter 
order,  which  is  for  the  good  who  are  saved,  is  of  truth  divine 
conjoined  to  divine  good,  thus  to  mercy,  by  reason  that  they 
have  received  the  divine  good,  thus  the  mercy  of  the  Lord  : by 
degrees,  as  the  evil  are  explored  according  to  order,  so  they  are 
also  judged  and  damned.  Hence  it  may  be  known  that  admo- 
nitions of  every  kind  are  made,  that  nothing  may  be  wanting, 
before  they  are  damned  to  hell ; these  are  the  things  which  are 
also  signified  by  the  signs  and  miracles  wrought  in  Egypt,  be- 
fore that  the  first-born  were  extinguished,  and  the  Egyptians 
perished  in  the  red  sea  (7 nave  supJi)  ;*  for  the  red  sea  {mare 
mpli)  is  hell. 

7274.  “In  the  land  of  Egypt.” — That  hereby  is  signified 
where  they  are  who  infest,  appears  from  the  signification  of  the 
land  of  Egypt,  as  denoting  where  they  are  who  are  in  falses, 
and  infest,  see  n.  7240. 

7275.  “ And  Pharaoh  will  not  hearken  to  you.” — That 
hereby  is  signified  that  they  who  are  in  falses  would  not  re- 
ceive, appears  from  what  was  said  above,  n.  7224,  where  like 
words  occur. 

7276.  “And  I will  give  my  hand  into  the  Egyptians.” — * 
That  hereby  is  signified  that  therefore  by  divine  power  they 
should  be  driven,  appears  from  the  signification  of  hand,  as 
denoting  power,  see  n.  878,  4931  to  4937,  5327,  5328,  7011, 
7188,  7189,  and  when  Jehovah  speaks  of  himself,  and  says,  his 
hand,  as  denoting  divine  power ; and  from  the  signification  of 
the  Egyptians,  as  denoting  those  who  are  in  falses  and  infest, 
see  above:  hence  it  is  evident,  that  by  the  expression,  I will 
give  my  hand  into  the  Egyptians,  is  signified  that  by  divine 
power  they  who  are  in  falses  should  be  driven. 

7277.  “ And  I will  bring  forth  my  armies,  my  people,  the 
sons  of  Israel.” — That  hereby  is  signified  that  they  were  to  be 
liberated  who  are  in  goods  and  truths,  appears  from  the  signi* 


* See  note,  n.  6907. 


7274—7280,] 


EXODUS. 


341 


fication  of  bringing  forth,  as  denoting  t5  liberate  ; and  from 
the  signification  of  army,  as  denoting  all  kinds  of  good  in 
truths  ; and  from  the  signification  of  people,  that  it  is  predi- 
cated of  those  who  are  in  spiritual  truth  and  good,  see  n.  1259, 
1260,  3295,  3581,  4619,  thus  that  it  denotes  those  who  are  of 
the  spiritual  church,  n.  2928,  7207  ; and  from  the  representation 
of  the  sons  of  Israel,  as  denoting  those  who  are  of  the  spiritual 
church,  see  above,  n.  7271,  thus  who  are  in  goods  and  truths. 

7278.  “ Out  of  the  land  of  Egypt.” — -That  hereby  is  signi  - 
fied from  infestations,  appears  from  the  signification  of  the  land 
of  Egypt,  as  denoting  where  they  are  who  are  in  falses  and  in- 
fest, see  n.  7240,  7274,  thus  also  denoting  infestations,  for  by 
land  is  signified  the  nation  itself,  and  by  nation,  in  the  internal 
sense,  that  which  is  of  the  nation,  in  the  present  case  therefore 
infestation. 

7279.  “ With  great  judgments.” — That  hereby  is  signified 
according  to  the  laws  of  order,  appears  from  what  was  said 
above,  n.  7206. 

7280.  “ And  the  Egyptians  shall  know  that  I am  Jehovah.” 
- — That  hereby  is  signified  that  they  shall  have  fear  for  the  Di- 
vine Being  or  Principle,  appears  from  the  signification  of 
knowing'  that  I am  Jehovah,  as  denoting  to  have  fear  for  the 
Divine  Being  or  Principle,  of  which  we  shall  speak  presently  ; 
and  from  the  signification  of  the  Egyptians,  as  denoting  those 
who  are  in  falses  and  infest.  As  to  what  concerns  the  fear, 
which  they  who  are  in  falses  and  infest  shall  have  for  the  Di- 
vine Being  or  Principle,  it  is  to  be  noted,  that  fear  is  the  only 
medium  which  restrains  the  internals  and  keeps  them  in  bonds  : 
for  fear  is  a common  bond,  as  well  to  those  who  are  well  dis- 
posed, as  to  those  who  are  evil ; but  to  those  who  are  well  dis- 
posed the  fear  is  internal,  which  is  fear  for  salvation,  viz.,  lest 
they  should  perish  as  to  their  souls,  and  on  this  account  lest 
they  should  do  any  thing  contrary  to  conscience,  that  is,  con* 
trary  to  truth  and  good,  which  are  of  the  conscience,  conse- 
quently they  have  a fear  lest  they  should  do  any  thing  contrary 
to  what  is  just  and  equitable,  thus  contrary  to  the  neighbour  ; 
but  this  fear  is  a holy  fear,  so  far  as  it  is  conjoined  to  the  affec- 
tion of  charity,  and  the  more  so  as  it  is  conjoined  to  love  to  the 
Lord  ; fear  in  such  case  becomes  like  the  fear  of  infants  towards 
the  parents  whom  they  love ; on  which  occasion,  so  far  as  they 
are  in  the  good  of  love,  so  far  it  does  not  appear  fear,  but  so  far 
as  they  are  not  in  good,  so  far  it  appears  fear,  and  becomes 
anxiety  ; such  is  the  fear  of  God,  so  frequently  spoken  of  in 
the  Word.  But  fear  with  those  who  are  evil,  is  not  any  internal 
fear,  viz.,  on  account  of  salvation,  and  thence  of  conscience, 
for  such  fear  they  have  altogether  rejected  in  the  world,  as  well 
by  the  life,  as  by  the  principles  of  the  false  favouring  the  life  5 
but  instead  of  internal  fear  they  have  external  fear,  viz.,  lest 


342 


EXODUS. 


[Chap.  vii. 

they  should  be  deprived  of  honours,  of  gain,  of  reputation,  be- 
cause of  those  things,  lest  they  should  be  punished  according 
to  the  laws,  lest  they  should  be  deprived  of  life ; for  these 
things  they  who  are  in  evil  have  fear,  whilst  they  are  in  the 
world  : when  these  come  into  the  other  life,  inasmuch  as  they 
cannot  be  restrained  and  kept  in.  bonds  by  internal  fear,  they 
are  kept  by  external  fear,  which  is  impressed  on  them  by  pun- 
ishments ; hence  they  have  the  fear  of  doing  evil  ; and  at 
length  they  have  fear  for  the  Divine  Being  or  Principle,  but 
an  external  fear,  as  was  said,  which  is  without  any  will  of  de- 
sisting from  doing  evil,  grounded  in  the  affection  of  good,  but 
only  in  the  terror  of  punishments,  which  they  at  last  dread. 
From  these  considerations  it  may  now  be  manifest,  that  fear  is 
the  only  medium  of  keeping  in  bonds;  and  that  external  fear, 
which  is  the  fear  of  punishments,  is  the  only  medium  of  re- 
straining the  evil ; and  that  this  is  the  cause  of  the  torment  of 
the  evil  in  hell  : for  the  evil,  when  they  come  into  the  other 
life,  so  far  as  external  bonds  are  taken  away  from  them,  which 
they  had  in  the  world,  and  they  are  left  to  their  lusts,  are  in 
such  case  as  wild  beasts,  and  desire  nothing  more  than  to  have 
dominion,  and  to  destroy  every  one  who  does  not  favour  them  ; 
this  is  the  highest  delight  of  their  life  ; for  so  far  as  any  one 
loves  himself,  so  far  he  hates  others  who  do  not  favour  him  ; 
and  so  far  as  any  one  is  in  hatred,  so  far  he  is  in  the  delight 
of  destroying;  but  in  the  world  this  is  concealed. 

7281.  “ In  my  stretching  forth  my  hand  over  the  Egyp- 
tians.”— That  hereby  ii  signified  when  they  observed  the  divine 
power  in  themselves,  appears  from  the  signification  of  hand, 
when  it  is  said  of  the  Divine  Being  or  Principle,  as  denoting 
di  vine  power,  see  above,  n.  7276 : lienee  it  is  evident  what  is 
meant  by  sitting  on  the  right  hand  of  God,  viz.,  that  it  denotes 
omnipotence;  and  from  the  signification  of  the  Egyptians,  as 
denoting  those  who  are  in  falses  and  infest,  see  above. 

7282.  u And  I will  bring  forth  the  sons  of  Israel  from  the 
midst  of  them.”- — That  hereby  is  signified  and  when  they  shall 
see  that  those  are  liberated  who  are  of  the  spiritual  church, 
appears  from  the  signification  of  bringing  forth,  as  denoting 
to  be  liberated,  as  above,  n.  7277 ; and  from  the  signification 
of  the  sons  of  Israel,  as  denoting  those  who  are  of  the  spiritual 
church,  see  above,  n.  7271. 

7283.  “And  Moses  and  Aaron  did,  as  Jehovah  commanded 
them,  so  they  did.” — That  hereby  is  signified  that  what  things 
were  said  were  also  done,  may  appear  without  explication. 

7284.  “ And  Moses  was  a son  of  eighty  years.” — That  hereby 
is  signified  the  state  and  quality  of  the  law  from  the  Divine 
Being  or  Principle,  appears  from  the  representation  of  Moses, 
as  denoting  the  law  from  the  Divine  Being  or  Principle,  see 
n.  6771,  6827 ; and  from  the  signification  of  eighty  years,  as 


7281—7287.] 


EXODUS. 


343 


denoting1  the  state  and  quality  of  the  law  from  the  Divine  Being 
or  Principle,  viz.,  amongst  those  who  were  of  the  spiritual 
church,  at  the  first  time  of  visitation  : what  eighty  specifically 
signify,  cannot  be  said,  because  they  involve  every  state  and 
everv  quality  of  the  law  from  the  Divine  Being  or  Principle 
on  such  occasion  appertaining  to  them  ; that  eighty  denote 
states  of  temptation,  see  n.  1963,  but  in  this  case  eighty  involve 
the  like  as  forty ; but  whereas  it  is  also  composed  of  ten  and 
eight  multiplied  into  each  other,  from  this  source  likewise  is 
to  be  sought  the  signification  of  this  number:  what  ten  signify, 
see  n.  576,  1906,  ' l988,  2284,  3107,  4638,  and  what  eight 
signify,  see  n.  2044,  2866  ; in  general  that  all  numbers  signify 
things,  and  indeed  the  states  and  quality  of  things,  see  n.  482, 
487,  575,  647,  648,  755,  813,  1963,  1988,  2075,  2252,  3352, 
4264.  4495,  4670,  5265,  5291,  5335,  5708,  6175. 

7285.  “ And  Aaron  a son  of  three  and  eighty  years.” — 
That  hereby  is  signified  the  state  and  quality  of  doctrine,  ap- 
pears from  the  representation  of  Aaron,  as  denoting  the  doc- 
trine of  the  church,  see  n.  6998,  7009,  7089;  and  from  the 
signification  of  the  number  three  and  eighty,  as  denoting  state 
and  quality,  viz.,  of  that  doctrine  ; but  the  state  and  quality  can- 
not be  specifically  known,  except  from  the  reduction  of  this 
number  into  its  simple  numbers,  and  from  application  after- 
wards to  those  to  whom  doctrine  appertains ; moreover  con- 
cerning numbers  in  the  Word,  see  just  above,  n.  7284. 

7286.  “In  their  speaking  to  Pharaoh.” — That  hereby  is  sig- 
nified when  those  things  were  commanded,  appears  from  the 
signification  of  speaking,  as  denoting  a command,  see  n.  7240; 
and  from  the  representation  of  Pharaoh,  as  denoting  those  who 
are  in  falses  and  infest,  see  n.  7107,  7110,  7126,  7142. 

7287.  Verses  8,  9,  10,  11,  12,  13.  And  Jehovah  said  to 
Moses  and  Aaron , saying , When  Pharaoh  shall  say  to  you , 
saying , Give  for  yourselves  a prodigy  / and  thou  shalt  say  to 
Aaron , Take  thy  staff ’ and  cast  it  before  Pharaoh , it  shall 
become  a water-serpent.  And  Moses,  and  Aaron  came  to 
Pharaoh , and  they  did  so  as  Jehovah  commanded , and,  Aaron 
cast  forth  his  staff  before  Pharaoh , and  before  his  servants,  and 
it  became  a water -serpent.  And  Pharaoh  also  called  the  wise 
and  the  sorcerers,  and  they  also , the  magicians  of  Egypt,  did 
so  by  their  enchantments.  And  they  cast  forth  every  one  his 
staff \ and  they  became  water- serpents  ; and  the  staff  of  Aaron 
swallowed  up  their  staves.  And  the  heart  of  Paraoli  was 
firmly  fixed,  and  he  did  not  hearken  to  them  as  Jehovah  spake. 
And  Jehovah  said  to  Moses  and  Aaron,  saying,  signifies  instruc- 
tion. When  Pharaoh  shall  say  to  you,  signifies  if  they  have 
doubt  concerning  the  Divine  Being  or  Principle.  Saying,  Give 
for  yourselves  a prodigy,  signifies,  and  on  that  account  are  will- 
ing to  be  confirmed.  And  thou  shalt  say  to  Aaron,  signifies 


EXODUS. 


[Chap,  vii 


SU 

influx  and  communication.  Take  thy  staff,  and  cast  it  before 
Pharaoh,  signifies  the  power  which  is  shown.  It  shall  become 
a water-serpent,  signifies  by  this  that  mere'  fallacies  and  con- 
sequent falses  shall  reign  amongst  them.  And  Moses  and  Aaron 
came  to  Pharaoh,  and  they  did  so  as  Jehovah  commanded,  sig- 
nifies effect.  And  Aaron  cast  forth  his  staff  before  Pharaoh  and 
before  his  servants,  and  it  became  a water-serpent,  signifies  that 
mere  fallacies  and  consequent  falses  reigned  amongst  them. 
And  Pharaoh  also  called  the  wis*e  men  and  the  sorcerers,  sig 
nifies  the  abuse  of  divine  order.  And  they  also,  the  magicians 
of  Egypt,  did  so  by  their  enchantments,  signifies  thus  to  ap- 
pearance alike  by  perverting  the  ends  of  order.  And  they  cast 
forth  every  one  his  staff",  and  they  became  water-serpents,  sig- 
nifies power  from  order  that  they  were  made  dull  as  to  the 
apperception  of  truth.  And  the  staff  of  Aaron  swallowed  up 
their  staves,  signifies  that  that  power  was  taken  away  from  them. 
And  the  heart  of  Pharaoh  was  firmly  fixed,  signifies  obstinacy. 
And  he  did  not  hearken  to  him,  signifies  that  they  who  were 
in  evils  grounded  in  falses  did  not  receive.  As  Jehovah  spake, 
signifies  prediction. 

7288.  “ And  Jehovah  said  to  Moses  and  Aaron,  saying.” — > 
That  hereby  is  signified  instruction,  appears  from  the  significa- 
tion of  Jehovah  said,  as  denoting  instruction,  see  n.  6879,  6881, 
6889,  6891. 

7289.  “ When  Pharaoh  shall  say  to  you.” — That  hereby  is 
signified  if  they  have  doubt  concerning  the  Divine  Being  or 
Principle,  appears  from  what  now  follows,  viz.,  “If  Pharaoh 
shall  say,  Give  a prodigy,”  which  words,  it  is  evident,  involve 
doubt  concerning  the  Divine  Being  or  Principle  ; for  to  will  a 
prodigy,  is  to  doubt  before  a thing  be  sensually  confirmed. 

7290.  “ Saying,  Give  for  yourselves  a prodigy.” — That 
hereby  is  signified  and  on  that  account  are  willing  to  be  con- 
firmed, appears  from  the  signification  of  prodigies  and  signs,  as 
denoting  confirmations  of  truth,  see  n.  3900,  6870.  As  to  what 
concerns  prodigies  and  signs,  which  are  treated  of  in  what  now 
follows,  it  is  to  be  noted  that  they  were  done  amongst  such  as 
were  in  external  worship,  and  were  not  willing  to  be  acquainted 
with  internal ; they  also  who  were  in  such  worship  were  to  be 
driven  by  external  means ; hence  it  is,  that  miracles  were  done 
amongst  the  Israeli tish  and  Jewish  people,  for  they  were  solely 
in  external  worship,  and  in  no  internal;  and  also  external 
worship  was  what  they  ought  to  be  in,  when  they  were  not" 
willing  to  be  in  internal  worship,  to  the  intent  that  in  externals 
they  might  represent  holy  things,  and  thereby  communication 
might  be  given  with  heaven,  as  by  somewhat  of  a church,  for 
correspondences,  representatives,  and  significatives  conjoin  the 
natural  world  to  the  spiritual ; hence  now  it  was,  that  so  many 
miracles  were  done  amongst  that  nation:  but  amongst  those  who 

o o 


7288—7290.] 


EXODUS. 


345 


are  in  internal  worship,  that  is,  in  charity  and  faith,  miracles 
are  not  done,  for  they  are  hurtful  to  them,  inasmuch  as  miracles 
compel  to  believe,  and  what  is  of  compulsion  does  not  remain, 
but  is  dissipated ; the  internal  things  of  worship,  which  are 
faith  and  charity,  are  to  be  implanted  in  a free  principle,  for 
in  such  case  they  are  appropriated,  and  the  things  which  are  so 
appropriated  remain ; but  the  things  which  are  implanted  in  a 
state  of  compulsion,  remain  out  of  the  internal  man  in  the  ex- 
ternal ; for  into  the  internal  man  nothing  enters  except  by 
intellectual  ideas,  which  are  reasons  (: rationes ),  for  the  ground 
which  there  receives  is  the  rational  principle  illustrated  ; hence 
it  is,  that  no  miracles  are  wrought  at  this  day  : that  they  are 
also  hurtful  may  hence  be  manifest  ; for  they  drive  men  to 
believe,  and  fix  ideas  in  the  external  man  that  it  is  so;  if  the 
internal  man  afterwards  denies  what  miracles  have  confirmed, 
in  such  case  an  opposition  and  collision  of  the  internal  and  ex- 
ternal man  takes  place,  and,  at  length,  when  the  ideas  derived 
from  miracles  are  dissipated,  there  is  effected  a conjunction  of 
what  is  false  and  what  is  true,  thus  profanation;  hence  h is 
evident  how  hurtful  miracles  are  in  this  day  m the  church,  in 
which  the  internals  of  worship  are  discovered  ; these  things  are 
also  signified  by  the  Lord’s  words  to  Thomas,  “ Because  thou 
hast  seen  me, Thomas,  thou  hast  believed;  blessed  are  they  who 
do  not  see,  and  believe,”  John  xx.  29;  so  also  they  are  blessed, 
who  do  not  believe  by  miracles.  But  miracles  are  not  hurtful 
to  those  who  are  in  external  worship  without  internal,  for  with 
such  no  opposition  can  be  given  of  the  internal  and  external 
man,  thus  no  collision,  consequently  no  profanation.  That  mira- 
cles do  not  contribute  any  thing  to  faith,  may  be  sufficiently 
manifest  from  the  miracles  wrought  amongst  the  people  of 
Israel  in  Egypt,  and  in  the  wilderness,  in  that  they  had  no 
effect  at  all  upon  them  ; for  that  people,  although  they  so  lately 
saw  so  many  miracles  in  Egypt,  afterwards  the  red  sea  (mare 
suph divided,  and  the  Egyptians  overwhelmed  therein,  the 
pillar  of  the  cloud  going  before  them  by  day,  and  the  pillar  of 
fire  by  night,  the  manna  daily  showering  down  from  heaven, 
and  although  they  saw  mount  Sinai  in  smoke,  and  heard  Jeho- 
vah thence  speaking,  with  other  miracles  of  a like  kind,  never- 
theless in  the  midst  of  such  things,  they  declined  from  all  faith, 
and  from  the  worship  of  Jehovah  to  the  worship  of  a calf,  Exod. 
xxxii.  1 to  the  end  ; hence  it  is  evident  what  is  the  effect  of 
miracles  : still  less  would  be  their  effect  at  this  day,  when  it  is 
not  acknowledged  that  there  is  any  thing  or  influence  from  the 
spiritual  world,  and  when  every  thing  of  the  sort  is  denied,  and 
is  attributed  to  nature;  for  a principle  of  denial  universally 
reigns  against  the  divine  influx  and  government  in  the  earths  ; 
wherefore  at  this  day  the  man  of  the  church,  if  he  was  to  see 
* See  note,  «.  6907. 


EXODUS. 


346 


[Chap.  vii. 


the  veriest  divine  miracles,  would  first  bring  them  down  into 
nature,  and  there  defile  them,  and  afterwards  would  reject  them 
as  phantasms,  and  lastly  would  laugh  at  all  who  attributed 
them  to  the  Divine  Being  or  Principle,  and  not  to  nature;  that 
miracles  are  of  no  effect,  is  also  evident  from  the  Lord’s  words 
in  Luke,  “ If  they  hear  not  Moses  and  the  prophets,  neither  will 
they  be  persuaded  though  one  rose  from  the  dead,”  xvi.  31. 

7291.  “And  thou  shalt  say  to  Aaron.” — That  hereby  is  sig- 
nified influx  and  communication,  viz.,  of  the  law  divine,  which 
Moses  represents,  with  the  doctrine  which  Aaron  represents, 
appears  from  the  signification  of  saying,  when  it  is  done  by 
Moses  to  Aaron,  as  denoting  influx  and  communication,  as  n. 
6291  ; saying  here  signifies  the  same  as  speaking,  viz.,  both  in- 
flux and  communication  ; that  to  speak  has  this  signification, 
see  n.  7270  ; this  influx  and  communication  cannot  be  otherwise 
expressed  in  the  historical  of  the  Word,  than  by  saying  and 
speaking:  the  reason  why  the  law  divine,  which  Moses  repre- 
sents, flowed-in  into  the  doctrine  which  Aaron  represents,  is, 
because  the  law  divine  is  internal  truth,  and  doctrine  is  exter- 
nal, and  it  is  a general  rule,  that  internal  things  flow-in  into 
external,  and  not  vice  versa , by  reason  that  internal  things  are 
respectively  purer  and  simple,  but  external  are  grosser,  for  they 
are  the  common  or  general  things  of  internal. 

7292.  “Take  thy  staff,  and  cast  it  forth  before  Pharaoh.” — 
That  hereby  is  signified  the  power  which  is  shown,  appears  from 
the  signification  of  a staff,  as  denoting  power,  see  n.  4013,  4015, 
4876,  4936,  6947,  7011,  7026  ; and  from  the  signification  of  cast- 
ing forth  before  Pharaoh,  for  what  is  cast  before  the  eyes,  this 
is  shown. 

7293.  “It  shall  become  a water-serpent.” — That  hereby  is 
signified  that  by  it  mere  fallacies  and  consequent  falses  shall 
reign  amongst  them,  appears  from  the  signification  of  a serpent, 
as  denoting  the  sensual  and  corporeal  principle,  see  n.  6949, 
hence  denoting  fallacies,  for  the  sensual  and  corporeal  principle 
separate  from  the  rational,  that  is,  not  subordinate  to  it,  is  full 
of  fallacies,  insomuch  that  it  is  scarce  any  thing  else  but  fal- 
lacies, see  n.  6948,  6949.  It  is  a water-serpent  which  is  here 
signified,  for  in  the  original  tongue,  serpent  is  here  expressed 
by  the  same  term  as  a whale,  which  is  the  largest  sea-iish,  and 
a whale  signifies  the  scientific  principle  in  general ; when  there- 
fore by  the  Egyptians  are  signified  falses  grounded  in  fallacies, 
that  term  signifies  a serpent,  viz.,  a water-serpent,  because  it  is 
to  express  the  whale  which  is  in  the  waters,  and  because  the 
waters  of  Egypt  are  falses.  That  Pharaoh  or  Egypt  is  called  a 
whale  is  manifest  from  Ezekiel,  “Speak  and  say,  Thus  saitli  the 
Lord  Jehovah,  Behold  I am  against  thee,  Pharaoh,  king  of 
Egypt,  the  great  whale  which  lies  in  the  midst  of  his  rivers,” 
xxix.  3.  Again,  “ Son  of  man,  lift  up  a lamentation  over  Plia- 


7291—7293.] 


EXODUS. 


347 


raoh  king  of  Egypt,  and  say  to  him,  Thou  art  become  like  a 
young  lion  of  the  nations;  and  thou  art  as  whales  in  the  seas , 
and  thou  earnest  forth  with  thy  rivers,  thou  hast  disturbed  thy 
rivers,”  xxxii.  2;  in  which  passages  by  whale  are  signified 
scientifics  in  general,  by  which,  since  they  are  derived  from  the 
sensual  man,  the  things  of  faith  are  perverted ; the  reason  why 
a whale  denotes  the  scientific  principle  in  general,  is,  because 
a fish  denotes  the  scientific  principle  in  particular,  see  n.  40, 
991.  And  whereas  whales  signify  scientifics  perverting  the 
truths  of  faith,  by  them  are  also  signified  reasonings  from  fal- 
lacies whence  come  falses ; those  things  are  signified  by  whales 
in  David,  “Thou  hast  burst  through  the  sea  with  thy  strength, 
thou  hast  broken  the  heads  of  the  whales , on  the  water  sf  Psalm 
Ixxiv.  13.  Like  things  are  also  signified  by  Leviathan  in  Isaiah, 
“In  that  day  Jehovah  will  visit  with  his  sword  hard,  and  great, 
and  strong,  upon  Leviathan  the  oblong  serpent , and  upon  Levia- 
than the  crooked  serpent , and  will  slay  the  whales  which  are  in 
the  sea,”  xxvii.  1.  And  in  David,  “ Thou  hast  broken  the  heads 
of  Leviathan  in  pieces,  thou  hast  given  him  meat  to  the  people 
of  Ziim,”  Psalm  Ixxiv.  14.  Leviathan,  in  a good  sense,  denotes 
reason  grounded  in  truths,  in  Job  xli.  1 to  the  end  ; reason 
grounded  in  truths  is  in  the  opposite  to  reasonings  from  falses. 
And  whereas  by  whales  are  signified  reasonings  from  fallacies 
perverting  truths,  by  water-serpents,  which  are  expressed  by 
the  same  term  in  the  original  tongue,  are  signified  the  falses 
themselves  grounded  in  the  fallacies,  from  which  come  reason- 
ings, and  by  which  come  perversions ; falses  are  signified  by 
those  serpents  in  the  following  passages:  “Jim  shall  answer  in 
her  palaces,  and  serpents  in  the  palaces  of  delights,”  Isaiah  xiii. 
22.  Again,  in  the  same  prophet,  “Thorns  shall  come  up  into 
her  palaces,  the  thistle  and  bramble  into  her  fortifications,  and 
it  shall  become  an  habitation  of  serpeiits,  a court  for  the  daugh- 
ters of  the  owl,”  xxxiv.  13.  Again,  “In  the  habitation  of  ser- 
pents shall  be  his  bed-chamber,  grass  shall  be  instead  of  the 
reed  and  bulrush,”  xxxv.  7.  And  in  Jeremiah,  “I  will  give 
Jerusalem  into  heaps,  an  habitation  of  serpents ,”  ix.  10.  And 
in  Malachi,  “ I have  set  the  mountains  of  Esau  a wasteland  his 
inheritance  for  the  serpents  of  the  vrilderness,”  i.  3:  in  these 
passages  serpents  denote  falses  from  which  come  reasonings; 
the  same  also  are  signified  by  dragons,  but  dragons  are  reason- 
ings grounded  in  self-love  and  the  love  of  the  world,  thus  in  the 
lusts  of  evil,  which  not  only  pervert  truths,  but  goods  ; which 
reasonings  come  forth  from  those  who  in  heart  deny  the  truths 
and  goods  of  faith,  but  in  mouth  confess  them  for  the  sake 
of  the  lust  of  rule  and  gain,  thus  also  from  those  who  profane 
truths  and  goods  ; the  latter  and  the  former  are  meant  by  the 
dragon , the  old  serpent,  which  is  called  the  Devil,  “ and  Satan 
which  seduceth  the  whole  world,”  Kev.  xii.  9 ; a::d  also  by  the 


348 


EXODUS. 


[Chap.  vii. 

same,  viz.,  the  dragon,  which  persecuted  the  woman,  who 
brought  forth  a son  snatched  up  to  God  and  to  his  throne,  Rev. 
xii.  5 ; and  who  cast  forth  from  his  mouth  water  as  a river,  that 
lie  might  swallow  up  the  woman,  verses  13,  15,  of  the  same 
chapter;  the  son  whom  the  woman  brought  forth  is  the  divine 
truth  at  this  day  discovered,  the  woman  is  the  church,  the  dra- 
gon the  serpent  are  they  who  are  about  to  persecute,  the  water 
as  a river  which  the  dragon  would  cast  forth  are  the  falses 
grounded  in  evil  and  the  consequent  reasonings,  by  which  they 
will  attempt  to  destroy  the  woman,  that  is,  the  church;  but  that 
their  attempt  would  be  in  vain,  is  described  by  “ the  earth 
helping  the  woman,  and  the  earth  opening  her  mouth,  and 
swallowing  up  the  river  which  the  dragon  cast  forth,”  verse  16 
of  the  same  chapter. 

7294.  “ And  Moses  and  Aaron  came  to  Pharaoh,  and  they 
did  so  as  Jehovah  commanded.” — That  hereby  is  signified  the 
effect,  may  appear  without  explication. 

7295.  “ And  Aaron  cast  forth  his  staff  before  Pharaoh  and 
before  his  servants,  and  it  became  a water-serpent.” — That 
hereby  is  signified  that  mere  fallacies  and  consequent  falses 
reigned  amongst  them,  appears  from  the  signification  of  casting 
forth  a staff,  as  denoting  to  show  power,  see  just  above,  n.  7292 ; 
and  from  the  representation  of  Pharaoh  and  his  servants,  as 
denoting  those  who  infest  by  falses;  and  from  the  signification 
of  water-serpents,  as  denoting  fallacies  and  consequent  falses, 
see  just  above,  n.  7293.  This  prodigy  signifies  the  first  admo- 
nition amongst  those  who  infest,  that  they  may  desist;  for  with 
the  evil,  who  infest  the  well-disposed  in  another  life,  the  case 
is  this : when  they  first  come  thither  from  the  world,  they  have 
good  spirits  and  angels  adjoined  to  them,  as  when  they  lived 
men  in  the  body,  for  even  evil  men  have  also  angels  attendant 
on  them,  to  the  intent  that  they  may  be  able,  if  they  are  will- 
ing, to  turn  themselves  to  heaven,  and  receive  influx  thence, 
and  be  reformed ; hence  it  is,  since  the  all  of  life  follows  after 
death,  that  at  first  they  are  associated  to  the  angels;  but  when 
they  are  of  such  a character  in  consequence  of  their  life  in  the 
world,  that  they  cannot  receive  the  influx  of  truth  and  good 
from  heaven,  in  this  case  the  angels  and  good  spirits  by  degrees 
recede  from  them,  and  as  they  recede,  they  become  less  and 
less  rational ; for  to  be  rational  is  an  effect  produced  through 
heaven  from  the  Lord  : the  first  degree  of  the  removal  and 
deprivation  of  the  influx  of  truth  and  good  is  what  is  here 
described  by  the  staff  of  Aaron  turned  into  a serpent,  whereby 
is  signified  that  mere  fallacies  reigned,  and  consequent  falses ; 
the  second  degree  is  described  by  the  waters  of  Egypt  turned 
into  blood,  whereby  is  signified  that  truths  themselves  were 
falsified  ; the  third  degree  is,  that  from  the  waters  there  crept 
forth  frogs,  whereby  are  signified  reasonings  grounded  in  mere 


7-294— 7297.] 


EXODUS. 


349 


falses,  and  so  forth  : by  such  degrees  also  the  evil  in  the  other 
life  are  deprived  of  the  understanding  of  truth  and  good. 

7296.  4*And  Pharaoh  also  called  the  wise  and  the  sorcerers.” 
— That  hereby  is  signified  the  abuse  of  divine  order,  appears 
from  the  signification  of  the  wise,  as  denoting  those  who  are  in 
the  science  of  spiritual  things,  and  of  their  correspondence  with 
natural  things  ; they  who  investigated  and  taught  those  things 
were  called  wise  amongst  them,  for  the  tilings  were  mystical ; 
and  whereas  the  Egyptians  applied  themselves  to  such  tilings, 
they  called  themselves  a son  of  the  wise,  and  of  the  kings  of 
antiquity,  as  is  evident  from  Isaiah,  “ How  say  ye  to  Pharaoh, 
I am  a son  of  the  wise,  a son  of  the  kings  of  antiquity?”  xix.  1L ; 
the  Egyptians  called  the  sciences  of  things  wisdom,  as  also  did 
the  Chaldeans,  Jeremiah  1.  35  ; and  from  the  signification  of 
sorcerers,  as  denoting  those  who  pervert  divine  order,  thus  who 
pervert  the  laws  of  order:  that  sorcery  and  magic  are  nothing 
else,  may  be  manifest  from  sorcerers,  and  especially  in  the  other 
life  where  they  abound  ; for  they  who  in  the  life  of  the  body 
have  practised  cunning,  and  have  contrived  various  arts  of 
defrauding  others,  and  at  length  in  consequence  of  success  have 
attributed  all  things  to  their  own  proper  prudence,  they  in  the 
other  life  learn  things  magical,  which  are  nothing  else  but 
abuses  of  divine  order,  especially  of  correspondences  ; for  it  is 
according  to  divine  order  that  all  and  singular  things  correspond, 
as  for  example,  the  hands,  the  arms,  the  shoulders,  correspond 
to  power,  and  thence  also  a staff  has  the  same  correspondence, 
therefore  they  form  to  themselves  staves,  and  also  representa- 
tively set  the  shoulders,  the  arms,  and  the  hands,  and  thereby 
exercise  magical  power  ; so  in  a thousand  and  a thousand  other 
instances ; the  abuse  of  order  and  of  correspondences  is,  when 
those  things  which  are  of  order  are  not  applied  to  good  ends, 
but  to  evil  ends,  as  to  the  end  of  ruling  over  others,  and  to  the 
end  of  destroying,  for  the  end  of  order  is  salvation,  thus  to  do 
good  to  all ; hence  now  it  is  evident  what  is  meant  by  the  abuse 
of  order,  which  is  signified  by  sorcerers. 

7297.  “ And  they  also,  the  magicians  of  Egypt,  did  so  by 
their  enchantments.” — That  hereby  is  signified  thus  to  appear- 
ance alike  by  perverting  the  ends  of  order,  appears  from  the 
signification  of  they  also  did,  when  it  is  said  of  the  magicians 
of  Egypt,  as  denoting  to  present  what  is  like  to  appearance,  for 
the  things  which  flow  from  order  are  not  varied  by  abuse,  but 
appear  like  as  to  the  external  form,  but  not  as  to  the  internal 
form,  for  they  are  against  the  ends  of  order ; and  from  the  sig- 
nification of  enchantments,  as  denoting  the  arts  themselves  of 
perverting  erder : by  sorcerers  and  enchantments  in  the  Word, 
where  they  are  mentioned,  is  signified  the  art  of  presenting 
falses  that  they  may  appear  as  truths,  and  of  presenting  truths 
that  they  may  appear  as  falses,  which  is  effected  principally  by4 


35: ) 


EXODUS. 


[Chap.  vii. 


fallacies;  such  is  the  signification  of  sorcerers  and  enchant- 
ments in  the  following  passages:  “But  these  two  things  shall 
come  to  thee  in  a moment  in  one  da}^  loss  of  children  and 
widowhood,  in  their  perfection  they  shall  come  upon  thee,  by 
reaxon  of  the  multitude  of  thy  sorceries , on  account  of  the  exceed* 
ing  greatness  of  thine  enchantments  : persist  in  thine  enchant - 
meats , and  in  the  multitude  of  thy  sorceries,  in  which  thou  hast 
laboured  from  thy  youth,”  Isaiah  xlvii.  9,  12,  speaking  of  Babel 
ami  the  Chaldeans.  Again  in  the  same  prophet,  “ Come  hither, 
ye  sons  of  the  sorceress , seed  of  the  adulterer,  and  she  hath 
committed  whoredom,”  lvii.  3.  And  in  Nahum,  “ Woe  to  the 
city  of  bloods,  by  reason  of  the  multitude  of  the  whoredoms  of 
the  whore  well-favoured,  the  mistress  of  sorceries , selling  the 
nations  by  her  whoredoms,  and  families  by  her  sorceries ,”  iii.  1, 
4;  where  the  city  of  bloods  denotes  the  falsification  of  truth, 
whoredoms  denote  the  falsified  good  of  truth,  sorceries  denote 
the  art  of  presenting  falses  as  truths  and  truths  as  falses.  And 
in  Malachi,  “I  will  come  to  you  to  judgment,  and  will  be  a 
swift  witness  against  the  sorcerers , and  against  the  adulterers, 
and  against  those  that  swear  falsely,”  iii.  5.  And  in  the  Reve- 
lation, “By  thy  enchantment  were  all  nations  seduced,”  xviii. 
23,  speaking  of  Babylon.  And  in  Micah,  “I  will  cut  off  thy 
horses  from  the  midst  of  thee,  and  will  destroy  thy  chariots, 
and  will  cut  off  the  cities  of  thy  land,  and  wfill  destroy  all  thy 
fortifications,  and  I will  cut  off  sorceries  from  thy  handf  v.  10, 
11,  12;  from  these  words  it  is  evident,  that  by  sorceries  are 
signified  the  arts  of  presenting  truths  as  falses  and  falses  as 
truths,  for  by  the  horses  which  were  to  be  cut  off,  are  signified 
things  intellectual,  see  n.  2761,  2762,  3217,  5321,  6125,  6534; 
bv  the  chariots  which  were  to  be  destrotyed,  are  signified  the 
doctrinals  of  truth,  n.  2760,  5321  ; by  the  cities  of  the  land 
which  were  also  to  be  cut  off,  are  signified  the  truths  of  the 
church  ; that  cities  denote  truths,  see  n.  2268,  2481,  2712,-2943, 
4492,  4493  ; and  that  land  or  earth  denotes  the  church,  see  n. 
662.  1067, 1262, 1733,  1850,  2117,  2118,  3355,  4447,  4535,  5377  ; 
by  fortifications  are  signified  truths  so  far  as  they  defend  goods: 
hence  now  it  may  be  known  what  is  signified  by  the  sorceries 
which  were  to  be  cut  off  from  the  hand,  viz.,  the  arts  of  pre- 
senting truths  as  falses,  and  falses  as  truths  ; these  arts  also 
correspond  to  the  phantasies,  whereby  the  evil  in  the  other  life 
present  before  the  eyes  things  beautiful  as  ugly,  and  things 
ugly  as  beautiful,  which  phantasies  are  also  a species  of  sorce- 
ries, for  they  are  also  abuses  and  perversions  of  divine  order. 

7298.  u And  they  cast  forth  every  one  his  staff,  and  they  be- 
came water-serpents.” — That  hereby  is  signified  power  derived 
from  order  that  they  were  made  dull  as  to  the  apperception  of 
truth,  appears  from  the  signification  of  casting  forth  a staff,  as 
'denoting  the  exhibition  of  power,  see  n.  7292;  and  from  the 


7298—7299.] 


EXODUS. 


351 


signification  of  water-serpents,  as  denoting  falses  derived  from 
fallacies,  see  n.  7293;  in  the  present  case  denoting  dulness  as 
to  the  apperception  of  truth,  for  as  fallacies  cause  truths  not  to 
he  apperceived,  so  also  dulness  is  induced  : such  dulness  is  also 
induced  by  magicians  in  the  other  life,  and  this  by  the  abuse 
and  perversion  of  order,  for  they  have  the  skill  to  take  away 
the  heavenly  influx,  and  when  this  is  taken  away  dulness  has 
place  as  to  the  apperception  of  truth  ; and  they  have  also  the 
skill  to  induce  fallacies,  and  to  present  them  in  light  as  in  the 
light  of  truth,  and  at  the  same  time  on  such  occasion  to  obscure 
truths  themselves;  they  have  the  skill  likewise  to  inject  a prin- 
ciple of  persuasion,  and  thereby  to  make  dull  the  apperception 
of  truth  ; not  to  mention  other  methods  : when  dulness  has 
place,  falses  appear  as  truths,  which  are  signified  by  sorceries 
and  enchantments  : from  these  considerations,  it  is  evident  how 
magicians  can  present  what  is  alike  to  appearance.  It  is  fur- 
ther to  be  noted,  that  it  is  according  to  the  laws  of  order,  that? 
no  one  ought  to  be  persuaded  instantaneously  concerning  truth, 
that  is,  that  truth  should  instantaneously  be  so  confirmed  as  to 
leave  no  doubt  at  all  concerning  it ; the  reason  is,  because  the 
truth  which  is  so  impressed  becomes  persuasive  truth,  and  is 
without  any  extension,  and  also  without  any  yielding;  such 
truth  is  represented  in  the  other  life  as  hard,  and  as  of  such  a 
quality  as  not  to  admit  good  in  it,  that  it  may  become  applica- 
ble : hence  it  is  that  as  soon  as  any  truth  is  presented  before 
good  spirits  in  the  other  life  by  manifest  experience,  there  is 
presently  afterwards  presented  some  opposite,  which  causes 
doubt;  thus  it  is  given  them  to  think  and  consider  whether  it 
be  so,  and  to  collect  reasons,  and  thereby  to  bring  that  truth 
rationally  into  their  mind  ; hereby  the  spiritual  sight  has  ex- 
tension as  to  that  truth,  even  to  opposites  ; hence  it  sees  and 
perceives  in  understanding  every  quality  of  truth,  and  lienee 
can  admit  influx  from  heaven  according  to  the  states  of  things, 
for  truths  receive  various  forms  according  to  circumstances  : 
this  also  is  the  reason  why  it  was  allowed  the  magicians  to  do 
the  like  as  to  what  Aaron  did  ; for  thereby  doubt  was  excited 
amongst  the  sons  of  Israel  concerning  the  miracle  whether  it 
was  divine,  and  thus  opportunity  was  given  them  of  thinking 
and  considering  whether  it  was  divine,  and  at  length  of  con- 
tinning  themselves  that  it  was  so. 

7299.  “And  the  staff  of  Aaron  swallowed  up  their  staves.” 
— That  hereby  is  signified  that  that  power  was  taken  away 
from  them,  appears  from  the  signification  of  swallowing  up,  as 
denoting  to  take  away;  and  from  the  signification  of  staff,  as 
denoting  power,  see  above,  n.  7292  ; from  the  magicians  also  in 
the  other  life  is  taken  away  the  power  of  abusing  order,  and 
of  perverting  its  laws,  in  a two-fold  manner : first,  in  that  the 
angels  by  the  divine  power  of  the  Lord  annihilate  their  magic, 


352 


EXODUS. 


[Chap.  vii. 

and  this  when  they  exercise  it  to  do  evil  to  the  well-disposed  : 
angelic  power  from  the  Lord  is  so  great,  that  it  instantly  dis- 
sipates all  such  things ; secondly,  in  that  magic  is  altogether 
taken  away  from  them,  so  that  they  can  no  longer  exhibit  any 
such  thing. 

7300.  “ And  the  heart  of  Pharaoh  was  firmly  fixed.” — That 
hereby  is  signified  obstinacy,  appears  from  the  signification  of 
heart  being  firmly  fixed,  as  denoting  obstinacy,  as  above,  n.  7272. 

7301.  “And  he  did  not  hearken  to  them.” — That  hereby  is 
signified  that  they  who  were  in  evils  grounded  in  falses  did  not 
receive,  appears  from  what  was  said  above,  n.  7224,  7275;  for 
by  Pharaoh,  of  whom  it  is  here  said  that  he  did  not  hearken, 
are  represented  those  who  are  in  falses  and  infest,  and  so  far  as 
they  infest,  so  tar  they  are  in  evil  grounded  in  falses,  for  infes- 
tation is  from  evil,  and  is  effected  by  falses. 

7302.  “ As  Jehovah  spake.” — That  hereby  is  signified  ac- 
cording to  prediction,  appears  without  explication. 

7303.  Yerses  14  to  24.  And  Jehovah  said  to  Moses , The 
heart  of  Pharaoh  is  grown  heavy , he  refuseth  to  send  the  peo- 
ple. Go  to  Pharaoh  in  the  morning , behold , he  goeth  forth  to 
the  waters , and  stand  to  meet  him  near  the  bank  of  the  river  ; 
and  the  staff  which  was  turned  into  a serpent  take  into  thine 
hand,  xind  thou  shalt  say  to  him  Jehovah , God  of  the  He- 
brews hath  sent  me  to  thee , saying , Send  my  people  that  they 
may  serve  me  in  the  wilderness , and  behold , thou  hast  not 
heard  hitherto.  Thus  saith  Jehovah , In  this  thou  shalt  know 
that  I am  Jehovah , behold , I smite  with  the  staff  which  is 
in  my  hand , upon  the  waters  which  are  in  the  river , and 
they  shall  be  turned  into  blood.  And  the  fish  which  is  in 
the  river  shall  die , and  the  river  shall  stink , and  the  Egyp- 
tians shall  labour  to  drink  the  waters  out  of  the  river.  And 
Jehovah  said  to  Moses , Say  to  Aaron , Take  thy  staff , and' 
stretch  forth  thy  hand  over  the  waters  of  Egypt , over  their 
rivers , over  their  streams,  and  over  their  pools , and  over  every 
gathering  together  of  their  waters , and  they  shall  be  blood  / 
and  there  shall  be  blood  in  all  the  land  of  Egypt , and  in  the 
woods , and  in  the  stones.  And  Moses  and  Aaron  did  so  as 
Jehovah  commanded , a,nd  he  lifted  up  the  staff,  and  smote  the 
waters  which  were  in  the  river  to  the  eyes  of  Pharaoh , and 
to  the  eyes  of  his  servants  • and  all  the  waters  which  were 
in  the  river  were  turned  into  blood.  And  the  fish  which  was 
in  the  river  died,  and  the  river  stank , and  the  Egyptians  could 
not  drink  the  water  from,  the  river,  and  there  was  blood  in 
the  whole  land  of  Egypt.  And  the  magicians  of  Egypt  did 
so  with  their  enchantments , and  the  heart  cf  Pharaoh  was 
firmly  fixed,  and  he  did  not  hearken  to  them,,  as  Jehovah 
spake.  And  Pharaoh  looked  back , and  came  to  his  house,  and 
did  not  set  his  hea,rt  even  to  this.  And  all  the  Egyptians  digged 


7300 — 7303.] 


EXODUS. 


353 

about  the  river  waters  to  drink,  because  they  could  not  drink 
of  the  waters  of  the  river.  And  Jehovah  said  to  Moses,  signifies 
divine  instruction.  The  heart  of  Pharaoh  is  grown  heavy,  he 
refuseth  to  send  the  people,  signifies  that  they  made  themselves 
obstinate  not  to  relinquish  those  whom  they  infest.  Go  to  Pha- 
raoh in  the  morning,  signifies  elevation  to  things  more  confirm- 
ing. Behold,  he  goeth  forth  to  the  waters,  signifies  that  in  such 
case  they  who  infested  would  be  in  falses  grounded  in  fallacies. 
And  stand  to  meet  him  near  the  bank  of  the  river,  signifies  in- 
flux according  to  state.  And  the  staff*  which  was  turned  into  a 
serpent  take  into  thine  hand,  signifies  power  like  to  the  former. 
And  thou  shaft  say  to  him,  signifies  command.  Jehovah  God 
of  the  Hebrews  hath  sent  me  unto  thee,  saying,  signifies  from 
the  Divine  Being  or  Principle  of  the  church  to  those  who  in- 
fested. Send  my  people,  signifies  that  they  should  relinquish. 
That  they  may  serve  me  in  the  wilderness,  signifies  worship  in 
an  obscure  principle.  And  behold  thou  hast  not  heard  hitherto, 
signifies  non-obedience.  Thus  saith  Jehovah,  In  this  thou  shall 
know  that  I am  Jehovah,  signifies  that  they  may  have  fear  for 
the  Divine  Being  or  Principle.  Behold,  I smite  with  the  staff 
which  is  in  my  hand  upon  the  waters  which  are  in  the  river,  sig- 
nifies power  over  falses  which  are  grounded  in  fallacies.  And 
they  shall  be  turned  into  blood,  signifies  that  they  shall  falsify 
truths.  The  fish  which  is  in  the  river  shall  die,  signifies  that 
the  scientific  of  truth  shall  be  extinguished.  And  the  river 
shall  stink,  signifies  aversion  towards  it.  And  the  Egyptians 
shall  labour  to  drink  the  waters  out  of  the  river,  signifies  that 
they  would  be  willing  to  know  scarce  any  thing  about  it.  And 
Jehovah  said  to  Moses,  signifies  execution.  Say  to  Aaron,  Take 
thy  staff*,  and  stretch  forth  thy  hand  over  the  waters  of  Egypt, 
signifies  power  into  the  falses  which  appertained  to  those  who 
infested.  Over  their  rivers,  over  their  streams,  signifies  into 
doctrinals.  And  over  their  pools,  signifies  into  the  scientifics 
serviceable  thereto.  And  over  every  gathering  together  of  their 
waters,  signifies  where  there  is  any  thing  false.  And  they  shall 
be  blood,  signifies  that  they  shall  falsify  truths.  And  there 
shall  be  blood  in  all  the  land  of  Egypt,  signifies  total  falsi- 
fication. And  in  the  woods,  and  in  the  stones,  signifies  of  the 
good  which  is  of  charity  and  of  the  truth  which  is  of  faith.. 
And  Moses  and  Aaron  did  so  as  Jehovah  commanded,  sign! 
ties  effect.  And  he  lifted  up  the  staff*,  and  smote  the  waters 
which  were  in  the  river,  signifies  strong  power  into  falses.  To 
the  eyes  of  Pharaoh,  and  to  the  eyes  of  his  servants,  signifies 
into  the  apperception  of  all  who  infested.  And  all  the  waters 
which  were  in  the  river  were  turned  into  blood,  signifies  the 
consequent  falsification  of  all  truth.  And  the  fish  which  was 
in  the  river  died,  signifies  the  scientific  of  truth  also  extin- 
guished. And  the  river  stank,  signifies  aversion.  And  the 
vol.  vii.  23 


354 


EXODUS. 


[Chap.  vil. 


Egyptian8  could  not  drink  the  water  out  of  the  river,  signifies 
that  they  were  willing  to  know  scarce  any  tiling  concerning  it. 
And  there  was  blood  in  the  whole  land  of  Egypt,  signifies  total 
falsification.  And  the  magicians  of  Egypt  did  so  by  their  en- 
chantments, signifies  that  their  falsificators  effigied  the  like  by 
abusing  order.  And  the  heart  of  Pharaoh  was  firmly  fixed, 
signifies  obstinacy.  And  he  did  not  hearken  to  them,  signi- 
fies non-reception  and  non-obedience.  As  Jehovah  spake,  sig- 
nifies according  to  prediction.  And  Pharaoh  looked  back  and 
came  to  his  house,  signifies  thought  and  reflection  from  falses. 
And  did  not  set  his  heart  even  to  this,  signifies  resistance 
grounded  in  the  will,  and  consequent  obstinacy.  And  all  the 
Egyptians  digged  about  the  river  waters  to  drink,  signifies  the 
pervestigation*  of  truth  which  they  might  apply  to  falses. 
Because  they  could  not  drink  of  the  waters  of  the  river,  signi- 
fies non-application  grounded  in  mere  falses. 

7304.  “And  Jehovah  said  to  Moses.” — That  hereby  is  sig- 
nified divine  instruction,  appears  from  the  signification  of  say- 
ing when  any  thing  is  commanded  anew,  as  denoting  instruction, 
see  n.  7186,  7267,  7288,  in  the  present  case  divine  instruction, 
because  Jehovah  said,  viz.,  instruction  how  to  act  further. 

7305.  “The  heart  of  Pharaoh  is  grown  heavy,  he  refuseth 
to  send  the  people.” — That  hereby  is  signified  that  they  made 
themselves  obstinate  not  to  relinquish  those  whom  they  infest, 
appears  from  the  signification  of  the  heart  being  made  heavy, 
also  being  firmly  fixed  and  hardened,  as  denoting  obstinacy,  as 
above,  n.  7272,  7300  ; and  from  the  signification  of  refusing  to 
send,  as  denoting  not  to  relinquish;  and  from  the  representa- 
tion of  Pharaoh,  of  whom  those  things  are  said,  as  denoting 
those  who  infest,  see  above. 

7306.  “Go  to  Pharaoh  in  the  morning.” — That  hereby  is 
signified  elevation  to  things  more  confirming,  appears  from  the 
signification  of  going,  or  entering  in  to  Pharaoh,  as  denoting 
communication,  see  n.  7000,  in  the  present  case  communication 
of  things  confirming,  that  it  is  the  divine  principle  which  ad  - 
monishes them  to  desist  from  infestations  ; and  from  the  sig- 
nification of  morning,  as  denoting  a state  of  illustration  and 
revelation,  see  n.  3458,  3723,  5097,  5740,  in  the  present  case 
denoting  elevation,  because  it  is  predicated  of  those  who  are  in 
falses,  who  cannot  be  illustrated,  but  elevated  as  to  attention : 
the  reason  why  they  who  are  in  falses  cannot  be  illustrated,  is, 
because  falses  reject  and  extinguish  all  the  light  which  illus- 
trates, which  light  is  only  received  by  truths. 

7307.  “ Behold,  he  goeth  forth  to  the  waters.” — That  hereby 

* The  author  here  uses  the  term  pervestigation,  and  not  investigation,  intend- 
ing, probably,  to  distinguish  between  the  search  after  truth  when  made  by  the 
evil  for  evil  ends,  and  the  search  after  truth  when  made  by  the  good  for  goo<? 
ends.  The  former  therefore  he  calls  pervestigation , the  latter  investigation. 


7304—7311.] 


EXODUS. 


355 

is  signified  that  in  such  case  they  who  infested  were  in  falses 
grounded  in  fallacies,  appears  from  the  representation  of 
Pharaoh,  as  denoting  those  who  infest,  see  above;  and  from 
the  signification  of  waters,  in  the  present  case  the  waters  of 
Egypt,  as  denoting  falses  grounded  in  fallacies  ; the  reason  why 
those  falses,  or  falses  of  that  origin,  are  here  signified,  is,  be- 
cause by  the  serpent,  into  which  the  staff  of  Aaron  was  turned, 
those  falses  are  signified,  n.  7293  ; that  waters  denote  truths, 
and,  in  the  opposite  sense,  falses,  see  n.  739,  790,  2702,  3053, 
3424,  4975,  5668  ; that  the  river  of  Egypt  denotes  the  false 
principle,  see  n.  6693. 

7308.  “And  stand  to  meet  him  near  the  hank  of  the  river.’ 
— That  hereby  is  signified  influx  according  to  state,  appears 
from  the  signification  of  standing  to  meet,  as  denoting  influx  ; 
for  when  it  is  said  of  the  law  divine,  which  is  represented  by 
Moses,  that  it  should  stand  to  meet  those  who  are  in  falses  and 
infest,  who  are  represented  by  Pharaoh,  nothing  else'  can  be 
signified  by  standing  to  meet,  but  influx,  and  thence  reception, 
and  thereby  apperception  ; and  from  the  signification  of  the 
bank  of  the  river,  as  denoting  the  state  of  the  false  principle  in 
which  they  were  who  infested  ; that  the  river  of  Egypt  denotes 
the  false  principle,  see  n.  6693,  in  the  present  case  the  false 
principle  grounded  in  fallacies,  n.  7307 ; but  the  bank,  which 
is  as  the  continent,  for  it  encompasses  and  includes,  is  the  state 
of  that  false  principle;  for  every  thing  has  its  state,  in  which, 
and  according  to  which  it  is. 

7309.  “And  the  staff,  which  was  turned  into  a serpent,  take 
into  thine  hand.” — That  hereby  is  signified  power  like  to  the 
former,  appears  from  the  signification  of  staff,  as  denoting  power, 
see  n.  4013,  4315,  4876,  4936,  7026  ; that  it  is  power  like  to  the 
former,  is  signified  by  taking  the  staff  which  was  turned  into  a 
serpent;  and  from  the  signification  of  hand,  as  also  denoting 
power,  but  spiritual  power,  from  which  comes  the  natural 
power,  which  is  a staff,  see  n.  6947,  7011. 

7310.  “And  thou  shalt  say  to  him.” — That  hereby  is  signi- 
fied command,  appears  from  the  signification  of  saying,  when 
by  the  law  divine,  which  is  represented  by  Moses,  to  those  who 
are  in  falses,  who  are  represented  by  Pharaoh,  as  denoting 
command. 

7311.  “Jehovah  God  of  the  Hebrews  hath  sent  me  unto  thee, 
saying.” — That  hereby  is  signified  from  the  divine  principle  of 
the  church  to  those  who  infested,  appears  from  the  significa- 
tion of  the  Hebrews,  as  denoting  those  things  which  are  of  the 
church,  see  n.  5136,  6675,  6684,  6738  ; the  divine  principle  of 
the  church  is  Jehovah  God  of  the  Hebrews,  and  Jehovah  God 
is  the  Lord,  Jehovah  as  to  divine  good,  and  God  as  to  divine 
truth  ; and  from  the  signification  of  hath  sent  me  to  thee,  as 
denoting  to  those  who  infest;  that  by  Pharaoh  to  whom  Jeln>- 


356  EXODUS.  [Chap.  vii. 

vah  sent,  are  represented  those  who  infest,  has  been  often  shown 
above. 

7312.  “Send  my  people.” — That  hereby  is  signified  that 
they  should  relinquish,  appears  without  explication. 

7313.  “That  they  may  serve  me  in  the  wilderness.” — That 
hereby  is  signified  worship  in  an  obscure  principle,  appears 
from  the  signification  of  serving  Jehovah,  as  denoting  worship  ; 
and  from  the  signification  of  a wilderness,  as  denoting  what  is 
wot  inhabited  and  cultivated,  see  n.  2708,  3900,  in  the  spiritual 
sense  what  is  obscure  as  to  the  good  and  truth  of  faith  ; the 
reason  why  a wilderness  here  denotes  such  an  obscure  princi- 
ple, is,  because  in  general  they  who  are  of  the  spiritual  church, 
who  are  represented  by  the  sons  of  Israel,  are  in  an  obscure 
principle  as  to  the  truths  of  faith,  see  n.  2715,  2716,  2718,  2831, 
2849,  2935,  2937,  3833,  4402,  6289,  6500,  6865,  6945,  7233 ; 
specifically  because  they  are  in  an  obscure  principle,  when 
they  emerge  from  a state  of  infestations  and  temptations  ; for 
they  who  are  in  infestations  are  encompassed  by  falses  diffused 
around  them,  and  are  driven  as  a reed  with  the  wind,  thus 
from  the  doubtful  to  the  affirmative,  and  from  the  affirmative  to 
the  doubtful,  hence  when  they  ascend  fresh  out  of  that  state, 
they  are  in  an  obscure  principle ; but  that  obscure  principle  in 
such  case  is  by  degrees  illustrated : inasmuch  as  such  is  the 
state  of  those  who  are  infested,  therefore  the  sons  of  Israel 
\srere  led  down  into  the  wilderness,  that  they  might  represent 
that  state  in  which  they  of  the  spiritual  church  were  before 
the  Lord’s  coming ; and  also  that  state  in  which  they  are  who 
are  of  that  church  at  this  day,  and  are  vastated  as  to  faltfes. 

7314.  “And  behold  thou  hast  not  heard  hitherto.” — That 
hereby  is  signified  non-obedience,  appears  from  the  significa- 
tion of  hearing,  as  denoting  obedience,  see  n.  2542,  3869,  5017, 
5471,  5475,  7216,  thus  not  to  hear  denotes  non-obedience. 

7315.  “Thus  saith  Jehovah,  In  this  thou  shalt  know  that  I 
am  Jehovah.” — That  hereby  is  signified  that  they  should  have 
fear  for  the  Divine  Being  or  Principle,  appears  from  what  was 
said  above,  n.  7280,  where  like  words  occur. 

7316.  “Behold,  I smite  with  the  staff  which  is  in  my  hand 
upon  the  waters  which  are  in  the  river.” — That  hereby  is  signi- 
fied power  over  the  falses  which  are  grounded  in  fallacies,  ap- 
pears from  the  signification  of  staff,  as  denoting  power,  see 
above,  n.  7309  ; and  from  the  signification  of  the  waters  which 
are  in  the  river,  as  denoting  falses  grounded  in  fallacies,  see 
also  above,  n.  7307. 

7317.  “And  they  shall  be  turned  into  blood.” — That  hereby  is 
signified  that  they  shall  falsify  truths,  appears  from  the  signi- 
fication of  blood,  as  denoting  truths  falsified,  see  n.  4735,  4978 ; 
for  blood,  in  the  genuine  sense,  is  truth  proceeding  from  the 
Lord,  thus  the  holy  principle  of  faith ; this  is  signified  by  blood 


7312—7317.] 


EXODUS. 


357 


in  the  sacred  supper;  but  in  the  opposite  sense  blood  is  violence 
offered  to  divine  truth,  and  whereas  this  violence  is  effected  by 
falsifications,  blood  is  the  falsification  of  truth.  From  what  is* 
here  said,  and  from  what  follows,  it  may  be  manifest  who  are 
specifically  represented  by  Pharaoh,  or  who  are  specifically 
meant  by  those  who  infest,  viz.,  they  within  the  church  who 
have  made  a profession  of  faith,  and  have  also  persuaded 
themselves  that  faith  saves,  and  yet  have  lived  contrary  to  the 
precepts  of  faith  ; in  a word,  they  who  have  been  in  persua- 
sive faith,  and  in  a life  of  evil  ; when  these  come  into  the  other 
life,  they  bring  along  with  them  principles  of  persuasion,  that 
they  are  to  be  introduced  into  heaven,  because  they  have  been 
born  within  the  church,  have  been  baptized,  have  had  the 
Word,  and  doctrine  thence  derived,  which  they  have  professed, 
especially  because  they  have  had  the  Lord,  and  because  he 
suffered  for  their  sins,  and  thus  saved  those  who  within  the 
church  have  from  doctrine  professed  him  ; these,  when  they 
come  fresh  from  the  world  into  the  other  life,  are  not  willing 
to  know  any  thing  concerning  the  life  of  faith  and  charity, 
which  they  make  light  of,  saying,  because  they  have  had  faith, 
that  all  the  evils  of  life  have  been  washed  and  wiped  away 
by  the  blood  of  the  Lamb  ; when  it  is  said  to  them,  that  these 
are  contrary  to  the  Lord’s  words  in  Matthew,  where  he  says, 
“Many  shall  say  to  me  in  that  day,  Lord,  Lord,  have  we  not 
prophesied  by  thy  name,  and  by  thy  name  cast  out  demons,  and 
in  thy  name  done  many  virtues  ? But  then  will  I confess,  I 
know  you  not ; depart  from  me,  ye  workers  of  iniquity  : every 
one  who  heareth  my  words  and  doeth  them,  I compare  to  a 
prudent  man  ^ but  every  one  who  heareth  my  words  and  doeth 
them  not,  I compare  to  a foolish  man,”  vii.  21,  22,  23,  24,  23 ; 
and  in  Luke,  “ Then  shall  ye  begin  to  stand  without,  and  to 
knock  at  the  door,  saying,  Lord,  Lord,  open  to  us  ; but  he  an- 
swering shall  say  unto  them,  I know  you  not  whence  ve  are  ; 
then  shall  ye  begin  to  say,  We  have  eaten  before  thee,  and 
have  drunk,  and  thou  hast  taught  in  our  streets  ; but  he  will 
say,  I say  unto  you,  I know  you  not  whence  ye  are  ; depart 
from  me,  all  ye  workers  of  iniquity,”  xiii.  25,  26,  27  : to  these 
things  they  reply,  that  by  those  are  meant  no  others  than  such 
as  have  been  in  miraculous  faith,  but  not  in  the  faith  of  the 
church.  But  the  same  after  some  time  begin  to  know,  thatmo 
others  are  let-in  into  heaven  than  they  who  have  lived  the  fife 
of  faith,  thus  who  have  had  charity  towards  the  neighbour  ; 
and  when  they  begin  to  know  this,  then  they  begin  to  make 
light  of  the  doctrinals  of  their  faith,  and  also  of  their  faith  it- 
self, for  their  faith  was  not  faith,  but  only  the  science  of  such 
things  as  are  of  faith,  and  was  not  for  the  sake  of  life,  but  for 
the  sake  of  gain  and  honours  ; hence  it  is,  that  those  things  which 
have  been  to  them  of  the  science  of  faith,  they  then  make  light 


358 


EXODUS. 


[Chap.  vii. 


of,  and  also  reject ; and  presently  they  cast  themselves  into  false3 
against  the  truths  of  faith  : into  this  state  their  life  is  turned,  who 
have  confessed  faith  and  have  lived  a life  contrary  to  faith. 
These  are  they  who  in  the  other  life  by  falses  infest  the  well- 
disposed,  thus  who  are  specifically  meant  by  Pharaoh. 

7318.  “And  the  fish  which  is  in  the  river  shall  die.” — That 
hereby  is  signified  that  the  scientific  of  truth  shall  be  extin- 
guished, appears  from  the  signification  of  a fish,  as  denoting  a 
scientific,  see  n.  40,  991,  in  the  present  case  the  scientific  of 
truth,  because  it  is  said  that  it  should  die,  as  being  in  waters 
turned  into  blood,  by  which  is  signified  that  it  would  be  extin- 
guished by  falsification  ; and  from  the  signification  of  dying,  as 
denoting  to  be  extinguished.  What  the  falsification  of  truth 
is,  shall  be  illustrated  by  some  examples  : truth  is  falsified, 
when  from  reasonings  it  is  concluded,  and  said,  that  because 
no  one  can  do  good  from  himself,  therefore  good  is  of  no  effect 
to  salvation  : truth  is  also  falsified  when  it  is  said,  that  every 
good  which  man  does  respects  himself,  and  is  done  for  the  sake 
of  recompense,  and  this  being  the  case,  that  works  of  charity 
are  not  to  be  done : truth  is  falsified  when  it  is  said,  that  because 
all  good  is  from  the  Lord,  therefore  man  ought  to  do  nothing 
of  good,  but  to  expect  influx : truth  is  falsified  when  it  is  said, 

, that  truth  can  be  given  with  man  without  the  good  which  is  of 
charity,  thus  faith  without  charity:  truth  is  falsified  when  it  is 
said,  that  no  one  can  enter  into  heaven  but  who  is  miserable 
and  poor;  when  it  is  also  said,  unless  he  gives  his  all  to  the 
poor  and  plunges  himself  into  distress : truth  is  falsified  when 
it  is  said,  that  every  one,  howsoever  he  has  lived,  may  be  let-in 
into  heaven  from  mercy:  truth  is  still  more  falsified  when  it  is 
said,  that  there  has  been  given  to  man  the  poweV  of  letting-in 
into  heaven  whom  he  pleases:  truth  is  falsified  when  it  is  said, 
that  sins  are  wiped  away  and  washed  away  like  filth  by  water; 
and  truth  is  still  more  falsified  when  it  is  said,  that  man  has  the 
power  of  remitting  sins,  and  when  they  are  remitted,  that  they 
are  altogether  wiped  away  and  man  becomes  pure : truth  is 
falsified  when  it  is  said,  that  the  Lord  has  taken  all  sins  into 
himself,  and  thus  has  taken  them  away,  and  that  man  thereby 
can  be  saved,  whatsoever  his  life  be : truth  is  falsified  when  it 
is  said,  that  no  one  is  saved  but  he  who  is  within  the  church ; 
the  reasonings,  by  which  falsification  is  effected,  are,  that  they 
who  are  within  the  church  are  baptized,  have  the  Word,  have 
knowledge  concerning  the  Lord,  concerning  the  resurrection, 
concerning  life  eternal,  concerning  heaven,  and  concerning  hell, 
and  thus  that  they  know  what  faith  is  by  which  they  may  be 
justified.  There  are  innumerable  cases  like  to  these,  for  there 
is  not  a single  truth  given  which  cannot  be  falsified,  and  the 
falsification  be  confirmed  by  reasonings  from  fallacies! 

7319.  “ And  the  river  shall  stink.” — That  hereby  is  signified 


EXODUS. 


359 


aversion  to  it,  appears  from  the  signification  of  stinking,  as 
denoting  aversion,  see  n.  7161  ; and  from  the  signification  of 
river,  in  this  case  the  river  of  Egypt  turned  into  blood,  as  de- 
noting truth  falsified.  It  is  to  be  noted,  that,  in  the  other  life, 
nothing  is  more  abominable,  and,  consequently,  nothing  stinks 
more  grievously,  than  profaned  truth;  it  is  as  the  stench  of  a 
carcass,  which  is  occasioned  when  living  flesh  dies  : for  the  false 
has  no  smell,  unless  it  be  apposed  [put  to]  truth,  nor  evil  unless 
it  be  apposed  to  good,  the  quality  of  each  being  made  sensible 
not  from  itself,  but  from  its  opposite  ; hence  it  may  be  mani- 
fest how  much  profaned  truth  stinks;  profaned  truth  is  the 
false  conjoined  to  truth,  and  falsified  truth  is  the  false  not  con- 
joined but  adjoined  to  truth,  and  ruling  over  the  truth. 

7320.  “And  the  Egyptians  shall  labour  to  drink  the  waters 
out  of  the  river.”- — -That  hereby  is  signified  that  they  shall  be 
willing  to  know  scarce  any  thing  concerning  it,  appears  from 
the  signification  of  the  Egyptians,  as  denoting  tnose  who  falsify 
truths ; and  from  the  signification  of  drinking,  as  denoting  to 
be  instructed  in  truths,  see  n.  3069,3772,  4017,  4018,  hence  to 
labour  to  drink  denotes  not  to  be  willing  to  be  instructed,  thus 
to  be  willing  to  know  scarce  any  thing,  viz.,  concerning  truths; 
and  from  the  signification  of  the  waters  of  the  river,  as  denoting 
falses,  see  above,  n.  7307,  in  this  case  falsified  truths-:  from 
these  considerations  it  is  evident,  that  by  the  Egyptians  labour- 
ing to  drink  waters  out  of  the  river,  is  signified,  that  they  who 
are  in  falses  grounded  in  fallacies  are  willing  to  know  scarce  any 
thing  concerning  truths,  thus  that  they  have  an  aversion  to 
them:  the  cause  of  the  aversion  is,  because  the  truths,  which 
are  perverted  by  falses,  still  privately  and  tacitly  fight,  and 
labour  to  shake  off  from  themselves  falses,  and  thus  are  pun- 
gent; for  if  falses  be  a little  removed,  with  their  faith,  truths 
condemn. 

7321.  “ And  Jehovah  said  to  Moses.” — That  hereby  is  sig- 
nified execution,  appears  from  the  things  which  now  follow,  for 
Jehovah,  said  involves  them. 

7322.  “Say  to -Aaron,  Take  thy  staff*,  and  stretch  forth  thy 
hand  over  the  waters  of  Egypt.” — That  hereby  is  signified 
power  into  the  falses  which  appertain  to  those  who  infest,  ap- 
pears from  the  signification  of  a staff,  as  denoting  natural  power, 
and  from  the  signification  of  hand,  as  denoting  spiritual  power, 
see  above,  n.  7309  ; hence  to  take  a staff  and  stretch  out  the 
hand  denotes  to  exercise  spiritual  power  by  natural  ; and  from 
the  signification  of  the  waters  of  Egypt,  as  denoting  the  falses 
which  infest,  see  also  above,  n.  7307. 

7323.  iC  Over  their  rivers,  over  their  streams.” — That  hereby 
is  signified  into  the  doctrinals  of  the  false,  appears  from  the 
signification  of  rivers  and  streams,  as  denoting  doctrinals,  for 
waters  are  falses,  see  above,  n.  7307,  hence  rivers  and  streams, 


360 


EXODUS. 


[Chap.  vii. 


which  are  their  collections,  are  doctrinals,  in  this  case  doctnnais 
of  the  false;  that  rivers  denote  those  things  which  are  of  intel- 
ligence, thus  which  are  of  truth,  see  n.  2702,  3051,  hence,  in 
the  opposite  sense,  they  denote  those  things  which  are  contrary 
to  intelligence,  thus  which  are  of  the  false. 

7324.  “ And  over  their  pools.” — That  hereby  is  signified  into 
the  scientifics  serviceable  to  them,  appears  from  the  signification 
of  pools,  as  denoting  scientifics  serviceable  to  the  truths  which 
are  of  doctrinals,  and,  in  the  opposite  sense,  scientifics  service- 
able to  the  falses  of  doctrine.  Pools  in  the  Word,  where  they 
are  named,  in  the  spiritual  sense,  signify  intelligence  derived 
from  the  knowledges  of  good ' and  truth,  for  pools  are  there 
taken  for  waters  gathered  together,  or  lakes,  and  waters  gathered 
together  and  lakes  are  in  the  complex  knowledges  by  which 
come  intelligence,  as  in  Isaiah,  “ Waters  shall  burst  forth  from 
the  wilderness,  and  rivers  in  the  plain  of  the  wilderness,  and  the 
dry  jplace  shall* be  for  a pool , and  the  thirsty  place  for  springs 
of  waters,”  xxxv.  6,  7.  Again,  “ I will  open  rivers  upon  the 
hills,  and  will  set  fountains  in  the  midst  of  the  valleys,  the 
wilderness  for  a pool  of  waters,  and  the  dry  land  for  springs  of 
water,”  xli.  18 ; where  to  set  the  wilderness  for  a pool  of  waters 
denotes  to  give  the  knowledges  of  good  and  truth,  and  thence 
intelligence,  where  before  they  were  not.  Again,  “I  will 
vastate  the  mountains  and  hills,  and  will  dry  up  every  herb, 
and  will  set  rivers  for  islands,  and  I will  dry  up  the  pools  fi 
xlii.  15,  where  pools  have  a like  signification.  In  like  manner 
in  David,  “ Jehovah  setteth  rivers  into  a wilderness,  and  springs 
of  waters  into  dryness.  He  setteth  the  wilderness  into  a pool  of 
waters , and  a land  of  dryness  into  springs  of  waters,”  Psalm 
cvii.  33,  35.  Again,  “Thou  earth  bringest  forth  from  before 
the  Lord,  from  before  the  God  of  Jacob,  who  turneth  the  rock 
into  a pool  of  water , the  flint  stone  into  a fountain  of  water,” 
Psalm  cxiv.  7,  8.  And  in  Isaiah,  “ The  rivers  of  Egypt  shall 
be  diminished  and  dried  up,  therefore  the  fishers  shall  mourn, 
and  all  that  cast  a hook  into  the  river ; hence  the  foundations 
thereof  shall  be  broken  ; all  that  make  hire  from  pools  of  soul ,” 
xix.  6,  8,  10 ; pools  of  soul  denote  those  things  which  are  of 
intelligence  derived  from  knowledges  ; but  whereas  the  subject 
treated  of  is  concerning  Egypt,  pools  of  soul  denote  those  things 
which  are  of  intelligence  derived  from  the  scientifics  of  the 
church ; for  Egypt  denotes  those  scientifics ; scientifics  are 
knowledges,  but  in  a lower  degree.  That  pools  of  waters,  in 
the  opposite  sense,  denote  evils  derived  from  falses,  and  hence 
insanity,  is  evident  from  Isaiah,  “ I will  cut  off  from  Babel  the 
name  and  the  residue,  both  the  son  and  the  grandson,  and  I 
will  set  her  for  an  inheritance  of  the  bittern,  and  for  pools  of 
waters ,”  xiv.  22,  23  ; and  whereas  pools,  in  the  opposite  sense, 
denote  evils  grounded  in  falses,  and  consequent  insanities,  they 


7324 — 7329.] 


« EXODUS. 


361 

also  signify  hell,  where  such  things  reign,  hut  in  such  case  the 
pool  is  called  a pool  of  fire,  and  a pool  burning  with  fire  and 
sulphur,  as  Bev.  xix.  20  ; xx.  10,  14,  15  ; xxi.  8 ; fire  and  sul- 
phur denote  self-love  and  the  lusts ’thence  derived,  for  self-love 
and  its  lusts  are  nothing  else  but  fire,  not  elementary  fire,  but 
fire  from  spiritual  fire,  which  fire,  viz.,  spiritual  fire,  causes  man 
to  live  ; that  loves  are  vital  fires,  is  evident  to  every  considerate 
person ; these  fires  are  what  are  meant  by  the  sacred  fires  which 
are  in  the  heavens,  and  by  the  fires  of  hell ; elementary  fire  is 
not  there  given. 

7325.  “And  over  every  gathering  together  of  their  waters.” 
— That  hereby  is  signified  where  there  is  any  false,  appears 
from  the  signification  of  waters,  as  denoting  falses,  see  above, 
n.  7307 ; hence  a gathering  together  of  waters  is  where  falses 
are  together. 

7326.  “ And  they  shall  be  blood.”— That  hereby  is  signi- 
fied that  they  shall  falsify  truths,  appears  from  the  signification 
of  blood,  as  denoting  the  falsification  of  truth,  see  above,  n.  7317. 
Blood,  in  the  genuine  sense,  signifies  the  holy  principle  of  love, 
thus  charity  and  faith,  for  these  are  the  holy  things  of  love  ; 
thus  blood  signifies  holy  truth  proceeding  from  the  Lord,  see 
n.  1001,  4735,  4978  ; but,  in  the  opposite  sense,  blood  signifies 
violence  offered  to  charity,  and  also  offered  to  faith,  thus  to 
holy  truth  proceeding  from  the  Lord  ; and  whereas  violence  is 
offered  to  truth  when  it  is  falsified,  hence  by  blood  is  signified 
the  falsification  of  truth  ; and  in  a greater  degree  by  blood  is 
signified  the  profanation  of  truth,  which  latter  was  signified  by 
the  eating  of  blood,  wherefore  the  eating  of  blood  was  so  se- 
verely prohibited,  n.  1003. 

7327.  “ And  there  shall  be  blood  in  all  the  land  of  Egypt.” 
— That  hereby  is  signified  total  falsification,  appears  from  the 
signification  of  blood,  as  denoting  the  falsification  of  truth,  see 
just  above,  n.  7326  ; and  from  the  signification  of  in  all  the  land 
of  Egypt,  as  denoting  every  where,  thus  total.  Falsification 
becomes  total,  when  the  false  begins  to  reign,  for  man,  in  such 
case,  lives  according  to  evil  innate  and  acquired,  and  feels  de- 
light therein;  and  whereas  the  truths  of  faith  prohibit  such 
things,  he,  in  such  case,  holds  them  in  aversion,  and  when  lie 
holds  them  in  aversion,  he  rejects  truths  from  himself,  where- 
soever they  are,  and  if  he  cannot  reject,  he  falsifies. 

7328.  “ And  in  the  woods,  and  in  the  stones.” — That  hereby 
is  signified  of  the  good  which  is  of  charity,  and  of  the  truth 
which  is  of  faith,  viz.,  the  total  falsification,  appears  from  the 
signification  of  woods,  as  denoting  the  goods  which  are  of  char- 
ity, see  n.  2784,  2812,  3720  ; and  from  the  signification  of 
stones,  as  denoting  the  truths  which  are  of  faith,  see  n.  1298, 
3720,  6426. 

7329.  “ And  Moses  and  Aaron  did  so,  as  Jehovah  com- 


362  EXODUS.  [Chap.  vii. 

manded.” — That  hereby  is  signified  effect,  appears  without 
explication. 

7330.  “And  he  lifted  up  the  staff,  and  smote  the  waters 
which  were  in  the  river.’5 — That  hereby  is  signified  strong 
power  into  falses,  appears  from  wdiat  was  said  above,  n.  7316, 
strong  is  signified  by  lifting  up  the  staff,  and  thus  smiting. 

7331.  “ To  the  eyes  of  Pharaoh,  and  to  the  eyes  of  his  ser- 
vants.”— That  hereby  is  signified  into  the  apperception  of  alt 
those  who  infested,  appears  from  the  signification  of  eyes,  as 
denoting  apperception,  see  n.  4083,  4339  ; and  from  the  repre- 
sentation of  Pharaoh,  as  denoting  those  who  by  falses  infest,  see 
above  ; all  those  are  signified,  when  it  is  said  to  the  eyes  of 
Pharaoh  and  to  the  eyes  of  his  servants. 

7332.  And  all  the  waters  which  were  in  the  river  were 
turned  into  blood.” — That  hereby  is  signified  -hence  the  falsifi- 
cation of  all  truth,  appears  from  the  signification  of  the  w-aters 
wdiich  were  in  the  river,  as  denoting  falses,  see  above,  n.  7307  ; 
and  from  the  signification  of  blood,  as  denoting  the  falsification 
of  truth,  see  also  above,  n.  7317,  7326.  The  reason  why  it  is 
permitted  that  they  who  are  in  falses  and  infest  in  the  other 
life,  should  falsify  truths,  is,  lest  by  the  truths  which  are  of 
faith  they  should  have  communication  with  those  who  are  in 
heaven,  and  by  evils  which  are  of  life,  should  have  communi- 
cation with  those  who  are  in  hell,  and  hence  by  truths  should 
acquire  to  themselves  somewdiat  of  light  from  heaven,  and 
thereby  somewdiat  of  intelligence,  and  should  make  those  things 
serve  the  evils  which  are  of  life,  for  they  would  apply  those 
things  wdiich  are  of  intelligence  to  favour  evil,  and  thus  would 
subject  the  things  of  heaven  appertaining  to  themselves  to  those 
wdiich  are  of  hell  ; and  also  lest  they  should  seduce  simple  well- 
disposed  spirits,  with  wdiom  by  truths  they  have  communication  : 
the  evil  also  in  the  other  life,  with  whom  truths  are  not  yet  fal- 
sified, have  the  skill  to  acquire  dominion  thereby  to  themselves, 
for  there  is  power  in  truths,  insomuch  that  it  cannot  be  resisted, 
see  n.  3091,  6344,  6413,  6948,  hence  also  they  would  abuse 
truths:  moreover  the  truths  appertaining  to  the  evil  have  no 
effect  at  all  to  the  amendment  of  their  lives,  but  the  evil  only 
use  them  as  means  to  do  evil,  without  wdiich  use  the  evil  alto- 
gether ridicule  truths  ; they  are  as  evil  rulers  in  the  church, 
wdio,  if  the  truths  of  doctrine  are  not  serviceable  to  them  as 
means  of  securing  gain,  laugh  at  them  : these  are  the  reasons 
why  it  is  permitted  the  evil  to  falsify  the  truths  appertaining 
to  them. 

7333.  “ And  the  fish  which  was  in  the  river  died.” — That  here- 
by is  signified  the  scientific  of  truth  also  extinguished,  appears 
from  w hat  was  said  above,  n.  7318,  where  the  same  words  occur. 

7334.  “ And  the  river  stank.” — That  hereby  is  signified 
aversion,  appears  from  what  was  said  above,  n.  7319. 


7330 — 7337.] 


EXODUS. 


363 


7335.  “And  the  Egyptians  could  not  drink  the  water  out 
of  the  river.” — That  hereby  is  signified  that  they  were  willing 
to  know  scarce  any  thing  concerning  it,  appears  also  from  what 
was  said  above,  n.  7320. 

7336.  “And  there  was  blood  in  the  whole  land  of  Egypt.” 
— That,  hereby  is  signified  total  falsification,  see  above,  n.  7327. 

7337.  “ And  the  magicians  of  Egypt  did  so  with  their  en- 
chantments.”— That  hereby  is  signified  that  their  falsificators 
effigied  what  was  like,  appears  from  the  signification  of  Egyptian 
magic  and  enchantments,  as  denoting  abuses  of  divine  order, 
see  n.  5223,  6052,  7296.  As  to  what  concerns  miracles,  it  is 
to  he  noted,  that  divine  miracles  differ  from  magical  miracles, 
as  heaven  from  hell ; divine  miracles  proceed  from  divine  truth, 
and  go  forward  according  to  order,  the  effects  in  ulti mates  are 
miracles  when  it  pleases  the  Lord  that  they  should  be  presented 
in  that  form  ; hence  it  is,  that  all  divine  miracles  represent 
states  of  the  Lord’s  kingdom  in  the  heavens,  and  of  the  Lord’s 
kingdom  in  the  earths,  or  of  the  church  ; this  is  the  internal 
form  of  divine  miracles;  so  is  the  case  with  all  the  miracles  in 
Egypt,  and  also  with  the  rest  that  are  mentioned  in  the  Word; 
all  the  miracles  also,  which  the  Lord  himself  wrought  when  he 
was  in  the  world,  signified  the  approaching  state  of  the  church  ; 
as  the  opening  the  eyes  of  the  blind,  the  bars  of  the  deaf,  the 
tongues  of  the  dumb,  the  lame  walking,  the  maimed  and  also 
the  lepers  being  healed,  signified  that  such  as  are  represented 
by  the  blind,  the  deaf,  the  dumb,  the  lame,  the  maimed,  the 
leprous,  would  receive  the  gospel,  and  be  spiritually  healed, 
and  this  by  the  coming  of  the  Lord  into  the  world;  such  are 
divine  miracles  in  their  internal  form  : but  magical  miracles 
involve  nothing  at  all,  being  wrought  by  the  evil  to  acquire  to 
themselves  power  over  others:  and  they  appear  in  the  external 
form  like  to  divine  miracles;  the  reason  why  they  appear  like, 
is,  because  they  flow  from  order,  and  order  appears  like  in  the 
ulti  mates  where  miracles  are  presented;  as  for  example,  the 
divine  truth  proceeding  from  the  Lord  has  in  it  all  power,  hence 
it  is,  that  there  is  also  power  in  truths  in  the  ultimates  of  order ; 
therefore  the  evil  acquire  to  themselves  power  by  truths,  and 
gain  dominion  over  others:  to  take  also  another  example;  it  is 
according  to  order,  that  states  of  affection  and  thought  cause 
the  idea  of  place  and  distance  in  the  other  life,  and  that  the 
inhabitants  appear  to  be  so  far  distant  from  each  other,  as  they 
are  in  a diverse  state;  this  law,  or  principle  of  order,  is  from 
the  Divine  Being,  that  all  who  are  in  the  Grand  Man  may  he 
distinct  from  each  other;  magicians  in  the  other  life  abuse  this 
law  or  principle  of  order,  for  they  induce  in  others  changes  of 
state,  and  thereby  translate  them  at  one  time  aloft,  at  another 
time  into  the  deep,  and  also  cast  them  together  into  societies, 
that  they  may  serve  them  for  subjects  ; so  in  innumerable 


364: 


EXODUS. 


[Chap.  vii. 

other  instances  : from  these  considerations  it  is  evident  that 
magical  miracles,  although  in  the  external  form  they  a}  pear 
like  unto  divine  miracles,  nevertheless  have  inwardly  in  them 
a contrary  end,  viz.,  of  destroying  those  things  which  are  of  the 
church,  whereas  divine  miracles  have  inwardly  in  them  the  end 
of  building  up  those  things  which  are  of  the  church  : the  case 
herein  is  like  that  of  two  beautiful  women,  one  of  whom  from 
whoredom  is  wholly  and  altogether  filthy,  but  the  other  from 
chastity  or  from,  genuine  conjugial  love  is  wholly  and  altogether 
pure  ; their  external  forms  are  alike,  but  the  internal  differ  as 
heaven  and  hell. 

7338.  “ And  the  heart  of  Pharaoh  was  firmly  fixed.” — That 
hereby  is  signified  obstinacy,  see  above,  n.  7272,  7300. 

7339.  “ And  he  did  not  hearken  to  them.” — That  hereby  is 
signified  non-reception  and  non-obedience,  see  also  above,  n. 
7224,  7275,  7301. 

7340.  “As  Jehovah  spake.” — That  hereby  is  signified  ac- 
cording to  prediction,  see  likewise  above,  n.  7302. 

7341  “ And  Pharaoh  looked  back,  and  came  to  his  house.” 
— That  hereby  is  signified  thought  and  reflection  from  falses, 
appears  from  the  signification  of  looking  back,  as  denoting 
thought  and  reflection,  for  to  look  back,  in  the  spiritual  sense, 
is  not  to  look  with  the  eyes  towards  any  thing,  but  to  look  with 
the  mind,  thus  to  think  and  reflect;  and  from  the  signification 
of  the  house  of  Pharaoh,  as  denoting  the  false  principle  ; for 
when  Pharaoh  represents  the  false  principle,  his  house  also 
represents  the  same ; hence  to  come  to  his  house,  signifies 
falses ; and  whereas  by  those  words  is  signified  thought  and 
reflection  from  falses,  therefore  it  follows,  that  he  did  not  set 
his  heart  to  this,  for  he  who  thinks  from  falses  does  not  set  his 
heart  to  the  divine  principle  which  admonishes. 

7342.  “ And  did  not  set  his  heart  even  to  this.” — That  here- 
by is  signified  resistance  from  the  will,  and  thence  obstinacy, 
appears  from  the  signification  of  not  setting  the  heart  to  any 
tiling,  as  denoting  not  to  attend ; and  because  non-attention  to 
divine  things  with  the  evil  is  from  resistance  from  the  will, 
therefore  by  the  same  words  this  is  signified ; and  whereas  not 
to  set  the  heart  to  a thing  involves  the  same  as  to  be  firmly 
fixed,  therefore  also  obstinacy  is  signified,  as  before,  n.  7272, 
7300,  7338.  As  to  what  concerns  resistance  from  the  will,  it  is 
to  be  noted,  that  the  will  is  what  rules  the  man ; it  is  believed 
by  some  that  the  understanding  rules,  but  the  understanding 
does  not  rule  unless  the  will  inclines,  for  the  understanding 
favours  the  will,  inasmuch  as  the  understanding  considered  in 
itself  is  nothing  else  but  a form  of  the  will : when  it  is  said  the 
will,  the  affection  which  is  of  the  love  is  meant,  for  the  will  of 
man  is  nothing  else,  this  affection  being  what  rules  man,  for  the 
love-affection  is  his  life ; if  men’s  affection  be  that  of  self  and 


7338—7343  ] 


EXODUS. 


365 


the  world,  in  such  case  his  whole  life  is  nothing  else,  nor  can 
he  strive  against  it,  for  this  would  be  to  strive  against  his  own 
life  ; principles  of  truth  are  of  no  effect ; if  the  affection  of  those 
loves  has  dominion,  it  draws  truth  over  to  its  side,  and  thereby 
falsifies  it,  and,  if  it  does  not  fully  favour,  rejects;  hence  it  is, 
that  principles  of  the  truth  of  faith  are  of  no  efficacy  at  all  with 
man  unless  the  Lord  insinuates  the  affection  of  spiritual  love, 
that  is,  of  love  towards  the  neighbour ; and  so  far  as  man  re- 
ceives this  affection,  so  far  he  also  receives  the  truths  of  faith ; 
the  affection  of  this  love  is  what  makes  the  new  will : from  these 
considerations  it  may  now  be  manifest,  that  man  in  no  case  sets 
his  heart  to  any  truth,  if  the  will  resists;  hence  it  is  that  the 
infernals,  inasmuch  as  they  are  in  the  affection  or  lusts  of  evil, 
cannot  receive  the  truths  of  faith,  consequently  cannot  be 
amended ; hence  also  it  is  that  the  evil,  so  far  as  they  are  able, 
falsify  the  truths  which  are  of  faith. 

7343.  “ And  all  the  Egyptians  digged  about  the  river  waters 
to  drink.” — That  hereby  is  signified  the  pervestigation*  of  truth 
which  they  might  apply  to  falses,  appears  from  the  signification 
of  digging,  as  denoting  pervestigation,  of  which  we  shall  speak 
presently  ; and  from  the  signification  of  waters  about  the  river, 
as  denoting  truths;  the  reason  why  waters  about  the  river  de- 
note truths,  is,  because  they  were  out  of  the  river,  and  were  not 
made  blood  ; that  wraters  are  truths,  see  n.  739,  790,  2702,  3058, 
3424,  4976,  5668 ; and  from  the  signification  of  drinking,  as 
denoting  to  apply  to  falses  ; that  to  drink  denotes  to  apply,  see 
n.  5709,  for  he  who  drinks  applies  to  himself;  but  it  is  to  be 
noted,  that  application  is  effected  according  to  the  quality  and 
state  of  him  who  applies  to  himself;  he  who  is  in  the  affection 
of  truth,  applies  truths  to  himself  according  to  the  state  and 
quality  of  affection  ; he  who  is  in  the  affection  of  the  false,  when 
he  applies  truths  to  himself,  perverts  and  falsifies  them  ; which 
may  be  manifest  from  this  consideration,  that  the  divine  truth 
flows-in  with  all,  but  that  it  is  varied  with  every  one  according 
to  the  state  and  quality  of  his  life;  and  hence  that  the  infernals 
turn  it  into  falses,  in  like  manner  as  they  turn  divine  good  into 
evil,  celestial  loves  into  diabolical  loves,  mercy  into  hatred  and 
into  cruelty,  conjugial  love  into  adulteries,  thus  into  contraries, 
by  reason  that  the  quality  and  state  of  their  life  are  contrary; 
lienee  it  is,  that  by  all  the  Egyptians  digging  about  the  river  is 
signified  the  pervestigation  of  truth  which  they  might  apply  to 
falses.  That  truth  is  turned  into  the  false,  and  good  into  evil, 
with  those  who  are  in  falses  and  evils,  and  also  vice  versa , is 
evident  from  the  common  maxim,  that  to  the  pure  all  things 
are  pure,  and  to  the  impure  all  things  are  impure  : this  also 
may  be  illustrated  by  the  things  which  are  in  nature,  as  by  the 


*See  note  above,  n.  7303 


366 


EXODUS. 


[Chap.  vii. 

light  winch  is  from  tlie  sun,  which  light  is  white,  but  still  is 
varied  according  to  the  forms  into  which  it  flows-in,  whence 
come  colours,  being  beautiful  in  beautiful  forms,  and  unbeauti- 
ful in  unbeautiful  forms:  this  maybe  also  illustrated  by  the 
ingrafting  of  young  shoots  in  trees,  in  which  case  the  shoot  in- 
grafted on  the  common  stock  bears  its  own  fruit,  wherefore  the 
juice  of  the  tree,  as  soon  as  it  flows-in  into  the  ingrafted  shoot, 
is  varied,  and  becomes  the  juice  of  the  shoot  fit  to  produce  its 
leaves  and  fruit:  the  case  is  similar  in  regard  to  those  tilings 
which  flow-in  with  man.  The  reason  why  to  dig  denotes  to 
pervestigate,  is,  because  by  water,  a fountain,  a well,  which  are 
digged,  are  signified  truths,  which  are  not  digged  but  pervesti- 
gared  : wherefore  also,  in  the  original  tongue,  by  the  same  ex- 
pression, when  it  is  applied  to  truth,  is  signified  to  investigate; 
but  in  the  prophetical  parts  of  the  Word,  instead  of  truth  is  said 
either  water  or  a fountain,  and  instead  of  investigating  is  said 
to  dig;  for  such  is  the  nature  of  prophetic  discourse,  as  is  evi- 
dent from  Moses,  where  the  fountain  Beer  is  treated  of,  con- 
cerning which  Israel  sung  this  song,  “Ascend,  O fountain, 
reply  ye  upon  it,  the  fountain  which  the  princes  digged,  the 
chief s of  the  people  digged,  by  the  law-giver,  with  their  staves,” 
Numb.  xxi.  16, 17, 18  ; in  which  passage  by  fountain  is  signified 
the  doctrine  of  truth  divine,  by  digging  is  signified  its  investi- 
gation. 

7344.  “Because  they  could  not  drink  of  the  waters  of  the 
river.” — That  hereby  is  signified  non-application  arising  from 
mere  falses,  appears  from  the  signification  of  not  being  able  to 
drink,  as  denoting  non-application  ; that  to  drink  denotes  to 
apply,  see  just  above,  n.  7343  ; and  from  the  signification  of 
the  waters  of  the  river,  as  denoting  falses,  see  also  above,  n. 
7307  ; that  by  not  being  able  to  drink  of  the  waters  of  the  river, 
is  signified  that  truths  cannot  be  applied  to  mere  falses,  that  is, 
be  falsified  by  mere  falses,  follows  also  from  the  internal  sense 
of  what  immediately  precedes,  viz.,  of  digging  waters  to  drink 
about  the  river,  as  denoting  to  investigate  truths  which  they 
might  apply  to  falses.  The  reason  why  truths  cannot  be  applied 
to  falses  by  mere  falses,  is,  because  truths  and  falses  are  alto- 
gether opposites,  and  opposites  cannot  be  applied,  unless  there 
he  intermediates  which  conjoin  ; the  intermediates  which  con- 
join are  the' fallacies  of  the  external  senses,  and  are  also  those 
tilings  which  are  said  in  the  Word  according  to  the  appearance; 
as  for  example,  that  nothing  but  good  is  from  the  Lord,  and  in 
no  case  any  tiling  evil;  this  truth  is  falsified  by  the  fallacies, 
that  the  Lord  can  take  away  evil  if  he  be  willing,  by  virtue  of 
omnipotence,  and  because  lie  does  not  take  away,  therefore  he 
is  the  cause  of  it,  and  thus  also  evil  is  from  the  Lord  : the  same 
appears  from  those  things  which  are  said  in  the  Word  according 
to  appearance,  as  that  Jehovah  or  the  Lord  is  angry,  punishes, 


7344—7347.] 


EXODUS. 


367 


condemns,  casts  into  hell,  when  yet  they  who  are  in  evil  do 
this  to  themselves,  and  hence  bring  upon  themselves  the  evil 
of  punishment,  for  the  evil  of  punishment  and  the  evil  of  guilt 
in  the  other  life  are  conjoined  : in  like  manner  in  innumerable 
other  cases. 

7345.  Yerses  25,  26,  27,  28,  29.  And  seven  days  were  ful- 
filled after  that  Jehovah  smote  the  river.  And  Jehovah  said 
to  Moses , Com.e  to  Pharaoh , and  thou  shall  say  to  him , Thus 
saith  Jehovah , Send  my  people , that  they  may  serve  me.  And 
if  thou  refusest  to  send,  behold  I will  affect  all  they  border  with 
frogs.  And  the  river  shall  cause  the  frogs  to  creep  forth , and 
they  shall  ascend  and  come  into  thy  house , and-  into  the  closet 
of  thy  bed,  and  itpon  thy  bed,  and  into  the  house  of  thy  servants, 
and  into  the  house  of  thy  people,  and  into  thy  ovens,  and  into 
thy  kneading -troughs.  And  into  thyself,  and'  into  thy  people, 
and  into  all  thy  servants  shall  the  frogs  ascend.  And  seven 
days  were  fulfilled  after  that  Jehovah  smote  the  river,  sign i ties 
the  end  of  that  state  after  that  truths  were  falsified.  And  Jeho- 
vah said  to  Moses,  signifies  new  instruction.  Come  to  Pharaoh, 
and  thou  shalt  say  to  him,  signifies  command  to  those  who  in- 
fest. Thus  saith  Jehovah,  Send  my  people,  that  they  may  serve 
me,  signifies  that  they  should  leave  those  who  are  of  the  church, 
that  they  may  worship  their  God  in  freedom.  Aijd  if  thou  re- 
fusest to  send,  signifies  if  they  would  not  leave.  Behold  I will 
affect  all  thy  border  with  frogs,  signifies  reasonings  from  mere 
falses.  And  the  river  shall  cause  the  frogs  to  creep  forth,  sig- 
nifies reasonings  from  those  falses.  And  they  shall  ascend  and 
come  into  thy  house,  and  into  the  closet  of  thy  bed,  signifies 
that  they  shall  fill  the  mind  even  to  its  interiors.  And  upon 
thy  bed,  signifies  to  things  inmost.  And  into  the  house  of  thy 
servants,  and  into  the  house  of  thy  people,  signifies  all  things 
that  are  in  the  natural  principle.  And  into  thy  ovens  and  into 
thy  kneading-troughs,  signifies  into  the  delights  of  lusts.  And 
into  thyself,  and  into  thy  people,  and  into  all  thy  servants,  shall 
the  frogs  ascend,  signifies  that  reasonings  from  falses  shall  be 
in  all  and  singular  things. 

7346.  “And  seven  days  were  fulfilled  after  that  Jehovah 
smote  the  river.” — That  hereby  is  signified  an  end  of  that  state 
after  that  truths  were  falsified,  appears  from  the  signification 
of  seven  days,  as  denoting  an  entire  period  from  beginning  to 
end,  thus  a full  state,  see  n.  728,  6508,  the  like  as  a week,  n. 
2044,  3845;  thus  seven  days  completed  denotes  an  end  of  that 
period  or  state;  and  from  the  signification  of  after  that  Jehovah 
smote  the  river,  as  denoting  after  that  truths  were  falsified  ; for 
that  the  river  smitten  with  the  staff  of  Aaron,  and  the  waters 
made  blood,  denote  that  truths  were  falsified,  see  n.  7316,7317, 
7330,  7332. 

7347.  “ And  Jehovah  said  to  Moses.” — That  hereby  is  signi* 


368 


EXODUS. 


[Chap.  vii. 

fied  new  instruction,  appears  from  the  signification  of  Jehovah 
said,  when  any  thing  is  commanded  anew,  as  denoting  new 
instruction,  see  n.  7186,  7267,  7304. 

7348.  “ Come  to  Pharaoh,  and  thou  shalt  say  to  him.” — That 
hereby  is  signified  a command  to  those  who  infest,  appears 
from  the  signification  of  coming  or  entering  in  and  saying, 
when  from  Jehovah,  as  denoting  command;  and  from  the 
representation  of  Pharaoh,  as  denoting  those  who  infest  by 
falses,  see  n.  7107,  7110,  7126,  7142. 

7349.  “Thus  saith  Jehovah,  Send  my  people  that  they  may 
serve  me.” — That  hereby  is  signified  that  they  should  leave 
those  who  are  of  the  church,  that  they  may  worship  their  God 
in  freedom,  appears  from  the  representation  of  sending,  as 
denoting  to  leave ; and  from  the  representation  of  the  sons  of 
Israel,  who  are  here  my  people,  as  denoting  those  who  are  of 
the  spiritual  church,  see  n.  6426,  6637,  6862,  6868,  7035,  7062, 
7198,  7201,  7215,  7223 ; and  from  the  signification  of  serving 
me,  as  denoting  to  worship  their  God  ; the  reason  why  it  de- 
notes to  worship  in  freedom,  is,  because  worship  could  not  be 
performed  where  falses  infested  ; and  because  all  worship,  which 
is  true  worship,  must  be  in  freedom,  see  n.  1947,  2875,  2876, 
2880,  2881,  3145,  3146,  3158,  4031. 

7350.  “ And  if  thou  refusest  to  send.” — That  hereby  is  sig- 
nified if  they  did  not  leave,  appears  from  the  signification  of 
sending,  as  denoting  to  leave,  as  just  above,  n.  7349,  thus  if 
thou  refusest  to  send,  denotes  if  they  did  not  leave. 

7351.  “Behold  I will  affect  all  thy  border  with  frogs.” — 
That  hereby  are  signified  reasonings  from  mere  falses,  appears 
from  the  signification  of  frogs,  as  denoting  reasonings  ; that 
they  are  from  mere  falses  is  signified  by  their  creeping  forth 
from  the  river,  as  presently  follows  ; that  the  river  of  Egypt 
denotes  the  false  principle,  see  n.  6693,  7307,  and  because  it  is 
said  that  all  the  border  shall  be  affected  with  them  : by  those 
words  is  also  signified,  that  reasonings  shall  not  be  from  falsi- 
fied truths,  but  from  mere  falses ; the  reason  is,  because  rea- 
sonings from  falsified  truths  are  turned  at  length  into  blasphe- 
mies against  truth  and  good  ; and  moreover  truths  themselves 
reject  falsification  from  themselves,  for  they  cannot  be  together 
with  falses,  and  so  long  as  they  are  together,  they  fight  with 
them,  and  at  length  loosen  and  separate  themselves  from  them  ; 
hence  it  is,  that  after  that  a man  has  falsified  truths,  he  at 
length  altogether  denies  them ; otherwise  also  falses  would 
have  the  dominion  over  truths ; from  this  ground  it  is,  that  the 
evil  in  the  other  life,  after  that  they  are  cast  into  hell,  are  not 
allowed  to  reason  from  falsified  truths,  but  from  mere  falses. 
That  frogs  denote  reasonings  from  falses,  is  manifest  from  the 
Revelation,  “ I saw  from  the  mouth  of  the  dragon , and  from 
the  mouth  of  the  beast , and  from  the  mouth  of  the  false  jpro- 


7348—7352.] 


hJXODUS 


369 

three  unclean  spirits,  like  unto  frogs:  for  they  are  the 
spirits  of  demons,  doing  signs  to  go  forth  to  the  kings  of  the 
earth,  and  of  the  whole  orb  of  earths,  to  gather  them  together 
to  the  war  of  that  great  day  of  God  omnipotent,”  xvi.  13,  14- ; 
that  frogs  denote  reasonings  from  falses  against  truths,  is  man- 
ifest from  singular  the  things  in  this  passage,  for  it  is  said  that 
they  went  forth  from  the  mouth  of  the  dragon,  from  the  mouth 
of  the  beast,  and  from  the  mouth  of  the  false  prophet ; also  that 
they  went  forth  to  the  kings  of  the  earth,  to  gather  them  to- 
gether to  war;  the  kings  of  the  earth  are  the  truths  of  the 
church  ; that  kings  denote  truths  and,  in  the  opposite  sense, 
falses,  see  n.  1672,  1728,  2015,  2069,  3009,  3670,  4575,  4581, 
4966,  5044,  5068,  6148,  and  that  earth  denotes  the  church,  see 
n.  662,  1067,  1262,  1733,  1850,  2117,  2118,  3355,  4447,  4535, 
5577  ; that  war  denotes  spiritual  combat,  see  n.  2686,  thus 
combat  against  the  goods  and  truths  of  faith  ; hence  it  is  evi- 
dent, that  frogs  denote  reasonings  from  falses  against  truths. 
And  in  David,  “ He  turned  their  waters  into  blood,  and  slew 
their  fish  ; He  caused  frogs  to  creep  forth  into  their  land , in  the 
closets  of  their  kings”  Ps.  cv.  29,  30;  it  is  said  in  the  closets 
of  their  kings,  because  reasoning  against  truths  from  falses  is 
meant ; the  closets  of  kings  denote  interior  truths,  and,  in  the 
opposite  sense,  interior  falses ; that  kings  denote  truths,  and  in 
the  opposite  sense  falses,  see  just  above. 

7352.  “ And  the  river  shall  cause  the  frogs  to  creep  forth.” 
— That  hereby  are  signified  reasonings  from  those  falses,  ap- 
pears from  the  signification  of  the  river  of  Egypt,  as  denoting 
the  false  principle,  see  n.  6693,  7397 ; and  from  the  significa- 
tion of  frogs,  as  denoting  reasonings,  see  just  above,  n.  7351 ; 
the  reason  why  frogs  denote  reasonings,  is,  because  they  are  in 
waters,  and  there  make  a chattering  noise,  and  croak,  and  are 
also  among  things  unclean.  What  reasoning  from  mere  falses 
is,  shall  be  illustrated  by  some  examples  : he  reasons  from  mere 
falses  who  attributes  all  things  to  nature  and  scarce  any  thing 
to  the  Divine  Being  or  Principle  ; when  yet  all  things  are  from 
the  Divine  Being  or  Principle,  and  nature  is  only  an  instru- 
mental by  which  the  Divine  Being  or  Principle  operates.  He 
reasons  from  mere  falses  who  believes  that  man  is  as  a beast, 
only  more  perfect,  because  he  can  think  ; and  thus  that  man 
is  to  die  as  a beast ; inasmuch  as  such  a one  denies  the  con- 
junction of  man  with  the  Divine  Being  or  Principle  by  thought 
which  is  of  faith,  and  by  affection  which  is  of  love,  and  hence 
denies  a resurrection,  and  life  eternal,  he  speaks  from  mere  fal- 
lacies. In  like  manner  he  who  believes  that  there  is  no  hell : 
also,  who  believes  that  man  has  no  longer  any  delight  of  life 
than  during  his  abode  in  the  world,  and  that  therefore  he  ought 
to  enjoy  it,  because  when  he  dies  lie  dies  wholly.  He  reasons 
from  mere  fallacies  who  believes  that  all  things  are  of  man’s 
Vi»T..  vii. 


370 


EXODUS. 


[Chap.  vii. 

own  prudence  and  fortune,  but  not  of  divine  providence,  unless 
of  that  which  is  universal  : likewise  who  believes  that  religion 
has  no  other  end  than  to  keep  the  simple  in  bonds.  They 
especially  reason  from  mere  falses  who  believe  that  the  Word 
is  not  divine.  In  short,  all  those  reason  from  mere  falses  who 
altogether  deny  divine  truths. 

7353.  “And  they  shall  ascend  and  come  into  thy  house,  and 
into  the  closet  of  thy  bed.” — -That  hereby  is  signified  that  they 
shall  fill  the  mind,  and  even  to  its  interiors,  appears  from  the 
signification  of  a house,  as  denoting  the  mind  of  man,  see  n. 
3538,  4973,  5023  ; and  from  the  signification  of  a closet  of  a 
bed,  as  denoting  the  interiors  of  the  mind  ; the  reason  why 
closets  of  a bed  denote  the  interiors  of  the  mind,  is,  because 
they  are  interiorly  in  the  house.  By  closets  are  signified  things 
interior,  and  by  closet's  of  a bed  things  still  more  interior,  in 
the  following  passages : “ Depart,  O people,  enter  into  thy  clo- 
sets, and  shut  the  door  after  thee,  hide  thyself  as  for  a little 
moment,  until  the  anger  pass  away,”  Isaiah  xxvi.  20.  And 
in  Ezekiel,  “ He  said  to  me,  Hast  thou  seen,  son  of  man,  what 
the  elders  of  the  sons  of  Israel  do  in  darkness,  every  one  irt 
the  closets  of  his  own  image?”  viii.  12.  And  in  Moses,  “ With- 
out the  sword  shall  bereave,  and  terror  from  the  closets ,”  Dent, 
xxxii.  25.  And  in  the  second  book  of  Kings,  “ Elisha  the  pro- 
phet, who  is  in  Israel,  telleth  to  the  king  of  Israel  the  words 
which  thou  sjpeahest  in  the  closet  of  thy  bed.”  vi.  12.  The  an- 
cients compared  the  mind  of  man  to  a house,  and  those  things 
which  are  within  in  man  to  closets  ; the  human  mind  also  is 
such,  for  the  things  contained  therein  are  distinct,  nearly  resem- 
bling the  distinction  of  a house  into  its  closets  or  chambers  ; 
those  things  which  are  in  the  midst  are  the  inmost  there,  those 
things  which  are  at  the  sides  are  more  external ; these  latter 
were  compared  to  courts,  and  the  things  without  which  cohered 
with  the  things  within,  were  compared  to  porticos. 

7354.  “And  upon  thy  bed.” — That  hereby  is  signified  to 
things  inmost,  appears  from  the  signification  of  a bed,  as  de- 
noting what  is  inmost ; for  when  the  closets  of  a bed  denote 
interior  things,  the  bed  which  is  in  it  denotes  what  is  inmost. 

7355.  “ And  into  the  house  of  thy  servants,  and  into  the 
house  of  thy  people.” — That  hereby  are  signified  all  things 
which  are  in  the  natural  principle,  appears  from  the  signifi- 
cation of  a house,  as  denoting  the  mind  of  man,  and  whereas 
it  is  predicated  of  the  Egyptians,  and  of  the  servants  of  Pha- 
raoh, it  denotes  the  natural  mind;  that  house  denotes  the  mind, 
see  just  above,  n.  7353  ; and  from  the  signification  of  the  ser- 
vants and  people  of  Pharaoh,  as  denoting  all  things  which  are 
in  the  natural  principle ; the  things  there  which  serve  for  con- 
firming falses,  are  called  servants  ; that  people  is  predicated  of 
truths,  and,  in  the  opposite  sense,  of  falses,  see  n.  1259,  1260, 


7353—7356.] 


EXODUS. 


371 


3295,  3581,  4619,  6451,  6464  ; hence  it  is  evident,  that  by  into 
the  house  of  the  servants  and  people  of  Pharaoh,  is  signifiqd 
into  all  things  which  are  in  the  natural  principle. 

7356.  “ And  into  thy  ovens,  and  into  thy  kneading-troughs,” 
— That  hereby  is  signified  into  the  delights  of  lusts,  appeal’s 
from  the  signification  of  ovens,  as  denoting  [because  they  are 
those  things  in  which  bread  is  prepared]  exterior  goods,  and 
exterior  goods  are  those  which  are  in  the  natural  principle,  and 
are  commonly  called  delights;  for  interior  goods,  which  are  of 
the  loves  and  of  the  affections  thence  derived,  when  they  flow-, 
m into  the  natural  principle,  are  sensibly  felt  there  as  delights; 
these  things  are  signified  by  ovens  in  a good  sense ; but  in  the 
opposite  sense,  as  here,  by  ovens  are  signified  the  delights  of 
lusts,  that  is,  the  delights  arising  from  the  loves  of  hell,  which 
loves  are  the  loves  of  self  and  of  the  world  ; and  from  the  sig- 
nification of  kneading-troughs,  as  also  denoting  the  delights  of 
lusts  in  the  natural  principle,  but  still  more  external  delights-, 
because  kneading-troughs  are  vessels  in  which  dough  is  pre- 
pared to  be  made  into  bread.  By  reasonings  entering  into  the 
delights  of  lusts  is  meant,  that  it  should  be  the  delight  of  their 
life  to  reason  from  falses,  and  thus  to  deceive  and  seduce  others  ; 
the  evil  also  reckon  it  amongst  their  greater  delights  to  spread 
falses,  to  confirm  them,  to  sneer  at  truths,  especially  to  seduce 
others.  That  un  oven  denotes  the  delight  of  the  affections 
which  are  of  charity  and  faith,  and,  in  the  opposite  sense,  the 
delight  of  the  lusts  which  are  of  self-love  and  the  love  of  the 
world,  is  evident  from  Hosea,  “ They  are  all  adulterers,  as  qn 
oven  heated  by  the  baker , he  that  raiseth  ceaseth  from  kneading 
his  dough  ; when  they  turn  as  an  oven  their  mind  in  their 
lying  in  wait,  their  baker  sleepeth  the  whole  night,  in  the 
morning  it  burm  t has  the  fire  of  a flame  / they  are  all  hot  as 
an  oven , and  they  shall  devour  theii  judges,  all  their  kings  are 
fallen,”  vii.  4,  6,  7 : an  oven  denotes  the  delight  of  lusts,  which 
are  of  evils ; to  burn,  to  be  hot,  the  fire  of  a flame,  denote  the 
lusts  themselves  ; that  fire  is  the  lust  of  evil,  see  n.  1297,  1861, 
2446,  5071,  5215,  6314,  6832;  they  shall  devour  their  judges, 
all  their  kings  are  fallen,  denotes  that  goods  and  truths  perish  ; 
every  one  may  see  that  without  an  internal  sense,  such  as  is 
here  described,  it  cannot  be  known  what  is  here  meant  bv  all 
the  adulterers  being  as  an  oven  heated  by  the  baker,  by  all 
growing  hot  as  an  oven,  by  the  judges  being  devoured,  and 
the  kings  fallen.  Oven  is  used  in  a good  sense  in  Isaiah,  “Je- 
hovah saith,  "Who  hath  a fire  in  Zion,  and  his  oven  in  Jerusa- 
lem,” xxxi.  9,  where  Zion  denotes  the  celestial  church,  thus  the 
good  of  love  which  is  of  that  church  ; Jerusalem  denotes  the 
spiritual  church,  thus  the  good  of  that  love,  which  is  the  good 
of  charity  and  of  the  faith  thence  derived  ; in  this  passage  oven 
denotes  the  interior  delight  of  the  affections  of  good  and  of 


372 


EXODUS. 


[Chap.  vii. 

truth  ; it  has  this  signification,  because  bread  which  is  baked  in 
an  oven  signifies  the  good  of  celestial  and  spiritual  love  ; that 
bread  has  this  signification,  see  n.  276,  680,  2165,  2177,  3464, 
3478,  3735,  3813,  4211,  4217,  4735,  4976,  5915  : and  whereas 
the  signification  of  an  oven  is  hence  derived,  therefore  of  the 
bread  which  was  baked  for  the  sacrifices,  and  was  called  a meat- 
offering, that  which  was  baked  in  an  oven  was  distinguished 
from  the  meat-offering  which  was  baked  in  a frying-pan,  and 
from  the  meat-offering  which  was  baked  in  a kettle,  see  Levit. 
ii.  4*  5,  7 ; they  were  diversities  of  the  good  of  love  which  were 
thereby  signified. 

7357.  “ And  into  thyself,  into  thy  people,  and  into  all  thy 
servants,  shall  the  frogs  ascend.” — That  hereby  is  signified  that 
reasonings  from  falses  shall  be  in  all  and  singular  things,  ap- 
pears from  what  was  said  above,  n.  7355  ; all  and  singular  of 
those  who  were  in  the  land  of  Egypt,  are  signified  by  Pharaoh, 
his  people,  and  his  servants,  thus  falses  in  all  and  singular 
things:  that  by  Pharaoh  and  the  Egyptians  are  signified  falses, 
has  been  often  shown  above.  It  is  to  be  noted,  that  they  who 
are  in  hell,  and  who  have  been  deprived  of  the  truths  which 
they  had  known  in  the  world,  cannot  do  otherwise  than  speak 
falses  ; hence  it  is,  that  when  any  one  of  this  description  speaks, 
as  is  the  case  when  they  appear  in  the  world  of  spirits,  it  is  in- 
stantly known  that  what  he  speaks  is  false ; the  well-disposed 
in  the  other  life  know  this  from  common  experience  : that  they 
speak  nothing  but  what  is  false  is  plain  also  from  the  Lord’s 
words  in  John,  “Ye  are  of  your  father  the  devil,  and  the  desires 
of  your  father  ye  are  willing  to  do  ; he  was  a murderer  from 
the  beginning,  and  stood  not  in  the  truth,  because  the  truth  is 
not  in  him  ; when  he  speaketh  a lie , he  speaketh  from  his  own , 
because  he  is  a liar  and  the  father  of  lies ,”  viii.  44;  for  every 
one  speaks  according  to  the  affection  of  his  love,  and  against  it 
no  one  can  speak,  except  from  disguise,  hypocrisy,  fraud,  and 
deceit,  as  is  usual  with  the  evil  when  they  speak  truths  ; but 
these  truths  which  they  so  speak,  are  still  falses  as  appertaining 
to  them  : but  on  the  other  hand,  they  who  are  in  truth  from 
good*  cannot  do  otherwise  than  speak  truths. 


CONCERNING  THE  INHABITANTS  AND  SPIRITS  OF  THE  PLANET 

MARS. 

7358.  THE  planet  Mars  appears  in  the  idea  of  spirits 
and  angels , as  the  rest  of  the  planets , in  its  own  place  con- 
stantly, and  this  to  the  left  in  front  at  some  distance  in  the 
plane  of  the  breast , and  thereby  out  of  the  sphere  where  the 


7357—7361.] 


EXODUS. 


373 


spirits  of  our  earth  are.  The  spirits  of  one  earth  are  sepa- 
rated from  the  spirits  of  another  earth , by  reason  that  the  spi- 
rits cf  every  earth  have  reference  to  some  peculiar  province  in 
the  Grand  Man , and  hence  are  in  another  and  diverse  state  ; 
and  diversity  of  state  causes  them  to  appear  separate  from  each 
other , either  to  the  right  or  to  the  left , at  a greater  or  lesser 
distance. 

7359.  Spirits  came  thence  to  me , and  applied  themselves  to 
my  left  temple , and  there  breathed  their  discourse  upon  me, 
but  I did  not  understand  it ; it  was  softish  in  its  flow,  nor 
do  I remember  ever  to  have  perceived  a softer,  it  being  like  the 
softest  aura  ; it  breathed  first  at  the  left  temple,  and  the  left  ear 
from  above  ; and  the  breathing  proceeded  thence  to  the  left 
eye,  and  by  degrees  to  the  right,  and  next  flowed-down,  espe- 
cially from  the  left  eye  to  the  lips , and  when  it  was  at  the  lips 
it  entered  through  the  mouth,  and  by  a way  within  the  mouth, 
and  indeed  by  the  Eustachian  tube,  into  the  brain  • when  the 
breathing  was  arrived  thither,  1 then  understood  their  dis- 
course, and  it  was  given  to  discourse  with  them  : I observed , 
whilst  they  were  discoursing  with  me,  that  my  lips  moved,  and 
my  tongue  also  a little,  by  reason  of  the  correspondence  of  in- 
terior speech  with  exterior ; exterior  speech  is  that  of  articu- 
lated sound  sliding  towards  the  external  membrane  of  the  ear, 
and  thence  by  means  of  little  organs,  membranes,  and  fibres, 
which  are  within  in  the  ear,  is  conveyed  to  the  brain. 

7360.  From  these  circumstances  it  was  given  to  know,  that 
the  speech  of  the  inhabitants  of  Mars  was  different  to  the 
speech  of  the  inhabitants  of  our  earth,  viz.,  that  it  was  not 
sonorous,  but  almost  tacit,  insinuating  itself  into  the  interior 
hearing  and  sight  by  a shorter  way  ; and  because  it  was  of 
such  a quality,  that  it  urns  fuller  and  more  perfect,  fuller  of 
the  ideas  of  thought,  thus  approaching  nearer  to  the  speech 
of  spirits  and  angels  ; the  very  affection  of  the  speech  also  is 
represented  amongst  them  in  the  face,  and  its  thought  in  the, 
eyes;  for  the  thought  and  the  speech,  also  the  affection  and 
the  face,  with  them  act  in  unity  ; they  consider  it  as  iniquitous 
to  think  one  thing  and  speak  another , and  to  will  one  thing 
and  in  the  face  present  another  to  view  ; they  do  not  know 
what  hypocrisy  is,  and  what  fraudulent  disguise  is,  and  deceit. 

7361.  That  such  also  was  the  speech  of  the  most  ancient 
in  this  earth,  has  been  likewise  given  to  know  by  conversation 
with  some  of  them,  see  n.  607,  608  : to  elucidate  this  subject,  it 
is  allowed  again  to  relate  what  has  been  given  me  to  know  by 
experience  concerning  the  speech  of  the  most  ancient  of  this 
earth,  which  is  as  follows  : it  was  shown  me  by  a certain  in- 
flux, which  I cannot  describe,  what  was  the  quality  of  the 
speech  of  those  who  were  of  the  most  ancient  church,  viz.,  that 
it  was  not  articulate , like  the  vocal  speech  of  our  time,  but  tacit. 


374 


EXODUS. 


[Chap.  vii. 

which  was  effected  not  by  external  respiration , but  by  internal ; 
it  was  also  given  to  apperceive  what  was  the  quality  of  their 
internal  respiration  ; it  proceeded  from  the  navel  towards  the 
tie  art,  and  thereby  through  the  lip§  without  any  thing  of  sound 
when  they  spoke,  and  did  not  enter  into  another's  ear  by  an 
external  way,  and  beat  upon  what  is  called  the  drum  of  the 
ear,  but  by  a certain  internal  way , and  indeed  by  somewhat  in 
that  way  which  is  called  at  this  day  the  Eustachian  tube : it 
was  shown  that  by  such  speech  they  could  more  fully  express 
the  mind's  meaning,  and  the  ideas  of  thought,  than  it  is  possi- 
ble to  do  by  articulate  sounds  or  vocal  expressions,  which  in 
like  manner  are  directed  by  respiration  but  external,  for  there 
is  no  vocal  expression,  yea  neither  is  there  any  thing  in  a vocal 
expression , which  is  not  directed  by  applicatioris  of  respiration ; 
but  with  them  much  more  perfectly,  because  by  internal  respi- 
ration, ivhich,  as  being  interior,  is  also  more  perfect,  and  more 
applicable  and  conformable  to  the  ideas  of  thought : moreover 
they  express  themselves  by  little  motions  of  the  lips,  and  corre- 
spondent changes  of  the  face  ; for,  since  they  were  celestial 
wen,  whatsoever  they  thought,  it  shone  forth  from  their  face 
and  eyes,  which  were  conformably  varied,  the  face  as  to  form 
and  as  to  life , and  the  eyes  as  to  light  • it  was  impossible  for 
them  to  present  a countenance  which  was  not  in  agreement  with 
those  things  which  they  thought ; disguise,  and  still  more  deceit, 
were  held  by  them  as  enormities : inasmuch  as  their  speech 
was  of  such  a quality , and  they  had  internal  respiration,  there- 
fore they  could  hold  consort  with  angels,  see  n.  1118. 

7362.  The  respiration  of  the  spirits  of  the  planet  Mars  was 
also  communicated  with  me,  ( that  spirits  and  angels  respire, 
see  n.  3884  to  3894 ;)  and  it  was  perceived  that  their  respira- 
tion was  interior,  proceeding  from  the  region  of  the  thorax 
towards  the  navel,  and  thence  rolling  itself  upwards  through 
the  breast  with  an  imperceptible  breathing  towards  the  mouth  : 
from  these  considerations,  and  also,  from  other  documents  of 
experience,  it  might  be  manifest  to  me,  that  they  were  of  a 
celestial  genius,  thus  that  they  were  not  unlike  those  who  were 
of  the  most  ancient  church  on  this  earth. 

7363.  They  discoursed  with  me  concerning  the  life  of  the 
inhabitants  in  their  earth,  that  they  are  not  under  governments, 
but  that  they  are  distinguished  into  greater  and  lesser  societies, 
and  that  they  there  consociate  to  themselves  such  as  agree  with 
them  in  mind  [animus]  ; and  that  they  know  this  instantly 
from  the  face  and  speech,  and  that  herein  they  are  rarely  de- 
ceived / on  such  occasions  they  are  instantly  friends  : but  they 
feel  no  aversion  to  the  rest,  for  they  know  no  such  feeling,  still 
less  hatred.  They  said  also , that  their  consociations  are  de- 
lightful, and  that  they  discourse  one  amongst  another  about 
those  things  which  are  doing  in  the  societies,  especially  which 


7362 — 7365.] 


EXODUS. 


375 


are  doing  in  heaven  y for  several  of  them  have  manifest  com - 
munication  with  the  angels  who  are  in  heaven.  It  is  credible 
also , inasm  uch  as  they  are  of  such  a quality , and  so  consoci* 
ated , that  their  societies  taken  together  through  that  earth  repre- 
sent a common  angelic  society , for  the  societies  there  are  all 
various , but  the  Lord  conjoins  all  by  a heavenly  form,  that  they 
may  be  a one  / for  a one  is  made  of  various  things  or  princi- 
ples suitably  arranged  into  a form. 

7364.  They,  in  their  societies,  who  begin  to  think  perversely 
and  thence  to  will perversely , are  dissociated,  and  left  to  them 
selves  alone,  in  consequence  whereof  they  lead  a most  wretched 
life,  out  of  all  society,  in  dens  or  other  places,  for  they  are 
no  longer  regarded  by  the  rest.  Certain  societies  endeavour  to 
compel  such  persons  to  repe7itance  by  various  methods,  but  if 
they  cannot  succeed  herein,  they  separate  themselves  from  all 
connection  with  them.  Thus  they  are  careful  to  provide  against 
the  contagion  of  the  lust  of  dominion  and  the  lust  of  gain,  that 
is,  to  prevent  any  persons  under  the  influence  of  the  lust  of  do- 
minion, from  subjecting  to  themselves  the  society  in  which  they 
are,  and,  next  several  other  societies  / and  to  prevent  any  under 
the  influence  of  the  lust  of  gain,  from . depriving  others  of 
their  goods  ; every  one  on  that  earth  lives  content  with  his  own 
goods , and  every  one  with  his  own  honour,  in  that  he  has  the 
character  of  being  just  and  a lover  of  his  neighbour  • this  de- 
lightful and  tranquil  principle  of  mind  would  perish,  unless 
such  as  incline  to  evil  thoughts  and  evil  dispositions  were  ban- 
ished from,  the  rest,  and  unless  a prudent  but  severe  check  was 
given  to  the  first  encroachments  of  self-love  and  the  love  of  the 
world  ‘ for  it  was  owing  to  these  loves  that  empires  and  king- 
doms were  made  from  societies,  within  which  there  are  few  but 
what  are  willing  to  have  dominion,  and  to  possess  all  the  prop- 
erty of  others,  there  being  few  who  do  what  is  just  and  equi- 
table from  a principle  of  justice  and  equity,  and  still  fewer  who 
do  good  from  a principle  of  charity,  a7id  truth fro7n  a princi- 
ple of  faith,  being  rather  influenced  by  other  7notives,  such  as 
fear  of  the  law,  of  hurt  to  life,  of  the  loss  of  gam,  of  honour, 
and  of  reputation. 

7365.  The  subject  concerning  the  inhabitants  and  spirits  of 
the  planet  Mars  will  be  continued  at  the  close  of  the  following 


376 


EXODUS. 


[Chap.  viii. 


EXODUS. 

CHAPTER  THE  EIGHTH. 


THE  DOCTRINE  OF  CHARITY. 

7366.  IT  was  said  above,  that  self-love  and  the  love  of  the 
world  constitute  hell  with  man ; it  may  be  expedient  now  to 
show  what  is  the  quality  of  those  loves,  to  the  intent  that  man 
may  know  whether  he  be  in  them,  and  consequently  whether 
hell  or  heaven  be  in  him  ; for  either  hell  or  heaven  is  in  the 
man  himself ; that  the  kingdom  of  God  is  within  man,  the  Lord 
teaches  in  Luke  xvii.  21,  consequently  also  hell. 

7367.  Self-love  prevails  with  man,  that  is,  man  is  in  self-love, 
when  in  those  things  which  he  thinks  and  does,  he  does  not  re- 
spect his  neighbour,  thus  not  the  public,  still  less  the  Lord,  but 
only  himself  and  those  with  whom  he  is  more  immediately  con- 
nected, consequently  when  he  does  all  things  for  the  sake  of 
himself  and  his  connections;  and  if  for  the  sake  of  the  public 
and  his  neighbour,  it  is  only  for  the  sake  of  appearance. 

7368.  It  is  said  for  the  sake  of  himself  and  his  connections, 
because  he  with  his  connections  and  his  connections  with  him 
make  one ; as  when  any  one  does  any  thing  for  the  sake  of  his 
wife,  children,  grand-children,  sons-in-law,  daughters-in-law,  he 
does  it  for  the  sake  of  himself,  because  they  are  his  connections; 
in  like  manner  he  who  does  any  thing  for  the  sake  of  relations, 
and  for  the  sake  of  the  friends  who  favour  his  love,  and  thereby 
conjoin  themselves  to  him,  for  by  such  conjunction  they  con- 
stitute one  with  him,  that  is,  regard  themselves  in  him,  and  him 
in  themselves. 

7369.  So  far  as  man  is  in  self-love,  so  far  he  removes  him- 
self from  neighbourly  love ; consequently  so  far  as  man  is  in 
self-love,  so  far  he  removes  himself  from  heaven,  for  in  heaven 
is  neighbourly  love ; hence  also  it  follows,  that  so  far  as  man  is 
in  self-love,  so  far  he  is  in  hell,  for  in  hell  is  self-love. 

7370.  The  man  is  in  self-love  who  despises  his  neighbour 
in  comparison  of  himself,  who  bears  ill-will  towards  him  if  he 
does  not  favour  himself,  and  if  he  does  not  worship  himself; 
he  is  still  more  in  self-love,  who  from  the  same  motives  hates 
and  persecutes  his  neighbour ; and  he  still  more,  when  on  that 
account  lie  burns  with  revenge  against  him  and  desires  his 
destruction  : persons  of  such  character  at  length  love  to  rage 


7366— 7376.] 


EXODUS. 


377 


against  their  neighbour ; and  the  same  persons,  if  they  are  also 
adulterers,  become  cruel. 

7371.  The  delight  which  they  perceive  in  such  things,  is  the 
delight  of  self-love  ; this  delight  appertaining  to  man  is  infernal 
delight : every  thing  which  is  according  to  the  love  is  delight- 
ful, wherefore  from  the  delight  may  also  be  known  what  is  the 
quality  of  the  love. 

7372.  From  what  was  just  now  related,  n.  7370,  it  is  discov- 
erable, as  from  sure  indexes,  who  are  in  self-love ; the  quality 
of  their  appearance  in  the  external  form  is  of  no  signification, 
whether  it  be  elated  or  submissive,  for  such  is  their  quality  in 
the  interior  man  ; and  the  interior  man  at  this  day  is  concealed 
by  the  generality,  and  the  exterior  is  instructed  to  make  a show 
of  regard  to  public  good  and  the  good  of  their  neighbour,  thus 
to  what  is  contrary,  and  this  also  for  the  sake  of  self,  and  for  the 
sake  of  the  world. 

7373.  But  the  love  of  the  world  prevails  with  man,  that  is, 
man  is  in  the  love  of  the  world,  when  in  those  things  wrhich  he 
thinks  and  does,  he  respects  and  intends  nothing  but  his  own 
gain,  having  no  concern  about  the  losses  which  either  his  neigh- 
bour or  the  public  may  sustain  on  that  account. 

7374.  They  are  in  the  love  of  the  world  who  are  desirous  to 
possess  themselves  of  the  goods  of  others  by  artful  devices,  and 
more  so  where  cunning  and  deceit  is  used.  They  who  are  in 
that  love  envy  others  their  goods  and  covet  them  ; and  so  far  as 
they  do  not  fear  the  laws,  deprive,  yea  plunder  them. 

7375.  These  two  loves  increase,  so  far  as  the  reins  are  given 
them,  and  so  far  as  man  is  advanced  into  them  ; and  at  length 
they  increase  beyond  measure,  so  that  they  not  only  desire  to 
govern  all  in  their  own  kingdom,  but  also  beyond  its  borders, 
even  to  the  ends  of  the  earth  ; yea,  those  loves,  when  they  are 
unrestrained,  ascend  even  to  the  God  of  the  universe,  that  is,  to 
such  a height,  that  they  who  are  in  them,  wish  to  climb  into 
the  throne  of  God,  and  to  be  worshipped  instead  of  God  him- 
self, according  to  what  is  written  in  Isaiah  concerning  Lucifer, 
by  whom  are  meant  they  who  are  in  those  loves,  and  are  called 
Babel,  u Thou  hast  said  in  thine  heart , I will  ascend  the  heav- 
ens, I will  ex  lit  my  throne  above  the  stars  of  God , and  I will 
sit  in  the  mount  of  the  assembly , in  the  sides  of  the  north  : I 
will  ascend  above  the  heights  of  the  cloud , and  become  like  to  the 
Most  High  ; but  thou  art  let  down  to  hellf  xiv.  13,  14,  15. 

7376.  From  these  considerations  it  may  now  be  manifest, 
that  those  two  loves  are  the  origins  of  all  evils,  for  they  are  dia- 
metricalljT  contrary  to  love  towards  the  neighbour,  and  to  love 
to  the  Lord  ; thus  they  are  diametrically  contrary  to  heaven, 
where  love  to  the  Lord  and  love  towards  the  neighbour  prevail ; 
consequently  those  loves,  viz.,  self-love  and  the  love  of  the  world, 
are  what  make  hell  with  man,  for  in  hell  these  two  loves  prevail. 


378 


EXODUS. 


[Chap.  viii. 

7377.  Nevertheless  they  are  not  in  these  loves  who  aspire 
after  honours  not  for  the  sake  of  themselves  but  of  their  country; 
and  who  aspire  after  wealth  not  for  the  sake  of  wealth,  but  for 
the  sake  of  the  necessities  of  life,  both  their  own  life  and  that 
of  their  connections,  also  for  the  sake  of  the  good  use  in  which 
the  delight  of  opulence  is  grounded  ; with  persons  of  this  latter 
description,  honours  and  riches  are  the  means  of  doing  good. 


CHAPTER  VIII. 

1.  AND  Jehovah  said  to  Moses,  Say  to  Aaron,  Stretch  out 
thy  hand  with  thy  staff  over  the  rivers,  over  the  streams,  and 
over  the  pools  ; and  cause  frogs  to  ascend  over  the  land  of  # 
Egypt. 

2.  And  Aaron  stretched  out  his  hand  over  the  waters  of 
Egypt,  and  the  frog  ascended,  and  covered  the  land  of  Egypt. 

3.  And  the  magicians  of  Egypt  did  so  with  their  enchant- 
ments, and  caused  frogs  to  ascend  over  the  land  of  Egypt. 

4.  And  Pharaoh  called  Moses  and  Aaron,  and  said,  Sup- 
plicate to  Jehovah,  and  let  him  remove  the  frogs  from  me,  and 
from  my  people,  and  I will  send  away  the  people,  and  they 
may  sacrifice  to  Jehovah. 

5.  And  Moses  said  to  Pharaoh,  Have  honour  upon  me,  how 
long  shall  I supplicate  for  thee,  and  tliy  servants,  and  thy  peo- 
ple, to  cut  off  the  frogs  from  thee,  and  from  thy  houses  : only 
in  the  liver  they  shall  survive? 

6.  And  he  said,  To  to-morrow  ; and  he  said,  According  to 
thy  word,  to  the  intent  thou  mayest  know  that  there  is  none 
as  Jehovah  our  God. 

7.  And  the  frogs  shall  be  removed  from  thee,  and  from  thy 
houses,  and  from  thy  servants,  and  from  thy  people,  only  in  the 
river  they  shall  survive. 

8.  And  Moses  and  Aaron  went  out  from  being  with  Pha- 
raoh, and  Moses  cried  to  Jehovah  on  the  word  of  the  frogs 
which  he  imposed  on  Pharaoh. 

9.  And  Jehovah  did  according  to  the  word  of  Moses  ; and 
the  frogs  died  from  the  houses,  out  of  the  courts,  and  out  of 
the  fields. 

10.  And  they  gathered  them  together  in  heaps,  heaps,  and 
the  land  stank. 

11.  And  Pharaoh  saw  that  respiration  was  made,  and  he 
made  heavy  his  heart,  and  did  not  hearken  to  them,  as  Jeho- 
vah spake. 

12.  And  Jehovah  said  to  Moses,  Say  to  Aaron,  Stretch  out 


EXODUS. 


7377.] 


379 


thy  staff,  and  smite  the  dust  of  the  land,  and  it  shall  become  lice 
in  all  the  land  of  Egypt. 

13.  And  they  did  so,  and  Aaron  stretched  out  his  hand 
with  his  staff,  and  smote  the  dust  of  the  land,  and  it  was  a 
louse  in  man  and  in  beast:  all  the  dust  of  the  land  became  a 
louse  in  the  whole  land  of  Egypt. 

14.  And  the  magicians  did  so  with  their  enchantments  to 
bring  forth  lice ; and  they  could  not,  and  there  was  a louse  in 
man  and  in  beast. 

15.  And  the  magicians  said  to  Pharaoh,  This  is  the  finger  of 
God  : and  the  heart  of  Pharaoh  was  firmly  fixed,  and  he  did 
not  hearken  to  them,  as  Jehovah  spake. 

16.  And  Jehovah  said  to  Moses,  Rise  early  in  the  morning, 
and  stand  before  Pharaoh,  behold  he  goeth  forth  to  the  waters, 
and  thou  shalt  say  to  him,  Thus  saith  Jehovah,  Send  my  people, 
and  let  them  serve  me. 

17.  Because  if  thou  dost  not  send  away  my  people,  behold 
I send  into  thee,  and  into  thy  servants,  and  into  thy  people, 
and  into  thy  houses,  a noxious  flying  thing  ( volatile  noxium *) ; 
and  the  houses  of  the  Egyptians  shall  be  filled  with  the  noxious 
flying  thing,  and  also  the  land  upon  which  they  are. 

18.  And  I will  distinguish  in  that  day  the  land  of  Goshen 
on  which  my  people  stand,  that  the  noxious  flying  thing  be  not 
there,  to  the  intent  that  thou  mayest  know,  that  I Jehovah  am 
in  the  midst  of  the  land. 

19.  And  I will  set  redemption  between  my  people  and  be- 
tween thy  people  ; to-morrow  shall  this  sign  be. 

20.  And  Jehovah  did  so,  and  the  grievous  noxious  flying 
thing  came  to  the  house  of  Pharaoh,  and  to  the  house  of  his 
servants,  and  into  all  the  land  of  Egypt ; the  land  was  destroyed 
from  before  the  noxious  flying  thing. 

21.  And  Pharaoh  called  Moses  and  Aaron,  and  said,  Go 
ye,  sacrifice  to  your  God  in  the  land. 

22.  And  Moses  said,  It  is  not  advisable  to  do  so,  because 
we  should  sacrifice  the  abomination  of  the  Egyptians  to  Jeho- 
vah our  God  ; behold  we  should  sacrifice  the  abomination  of 
the  Egyptians  to  their  eyes,  will  they  not  stone  us  ? 

23.  We  will  go  a way  of  three  days  into  the  wilderness, 
aud  will  sacrifice  to  Jehovah  our  God,  as  he  hath  said  unto  us. 

24.  And  Pharaoh  said,  I will  send  you  away,  and  ye  shall 
sacrifice  to  Jehovah  your  God  in  the  wilderness,  only  in  remov- 
ihg  afar  off  ye  shall  not  remove  yourselves  afar  off  to  go  ; sup- 
plicate for  me. 

25.  And  Moses  said,  Behold  I go  forth  from  bting  with 


* What  is  here  rendered  noxious  flying  thing  is  in  the  original  Hebrew  HX, 

which  is  rendered  by  our  author  volatile  noxium,  and  most  probably  signifies 
some  kind  of  fly  or  insect,  though  of  what  species  it  is  difficult  to  determine. 


380 


EXODUS. 


[Chap.  viii. 

thee,  and  will  supplicate  to  Jehovah  that  he  may  remove  the 
noxious  flying  thing  from  Pharaoh,  from  his  servants,  and  from 
his  people,  to-morrow  ; only  let  not  Pharaoh  add  to  mock,  that 
he  should  not  send  away  the  people  to  sacrifice  to  Jehovah. 

26.  And  Moses  went  forth  from  being  with  Pharaoh,  and 
supplicated  to  Jehovah. 

27.  And  Jehovah  did  according  to  the  word  of  Moses,  and 
removed  the  noxious  flying  thing  from  Pharaoh,  from  his  ser- 
vants, and  from  his  people ; there  was  not  one  left. 

28.  And  Pharaoh  made  his  heart  heavy  this  time  also,  and 
did  not  send  away  the  people. 


THE  CONTENTS. 

7378.  IN’  this  chapter,  in  the  internal  sense,  the  subject  is 
continued  concerning  the  vastation  of  those  wTho  are  in  falses, 
and  infest  the  well-disposed  in  the  other  life  : the  two  first  de- 
grees of  vastation  were  described  in  the  foregoing  chapter,  also 
the  third  degree  in  part,  which  was  that  they  reasoned  only 
from  mere  falses  ; reasonings  from  mere  falses  are  signified  by 
frogs  ; on  these  reasonings  the  subject  is  continued  in  this  chap- 
ter ; and  the  next  subject  treated  of  is  concerning  the  fourth 
and  fifth  degree  of  the  vastation  of  those  who  are  in  falses,  and 
infest  the  well-disposed  in  another  life  : the  fourth  degree  is, 
that  they  were  in  evils,  which  destroyed  every  good  appertain- 
ing to  them,  also  whatsoever  they  had  from  natural  good  ; 
these  things  are  signified  by  the  lice  from  the  dust  of  the  land  : 
the  fifth  degree  is,  that  they  were  in  falses  from  those  evils, 
whereby  every  truth  would  be  destroyed  ; these  are  signified 
by  the  noxious  flying  thing. 


THE  INTERNAL  SENSE. 

7379.  VERSES  1 to  10.  And  Jehovah  said  to  Moses,  Say 
to  Aaron,  Stretch  out  thy  hand  with  thy  staff,  over  the  rivers , 
over  the  streams,  and  over  the  pools,  and  cause  frogs  to  ascend 
over  the  la,nd  of  Egypt.  And  Aaron  stretched  out  his  hand 
over  the  waters  of  Egypt,  and  the  frog  ascended,  and  covered 
the  land  of  Egypt.  And  the  magicians  of  Egypt  did  so  with 
their  enchantments , and  caused  frogs  to  ascend  over  the  land  of 
Egypt.  And  Pharaoh  called  Moses  and  Aaron , and  said , 


EXODUS. 


381 


7378,  7379.] 

Supplicate  to  Jehovah , and  let  him  re7nove  the  frogs  from  me 
and  from  my  people,  a,nd  I will  send  away  the  people,  and  they 
may  sacidfice  to  Jehovah.  And  Moses  said  to  Pharaoh,  Have 
honour  upon  me,  how  long  shall  I supplicate  for  thee,  and  thy 
servants,  and  thy  people,  to  cut  off  the  frogs  from  thee,  and  from, 
thy  houses  / only  in  the  river  they  shall  survive  f And  he  said, 
To  to-morrow  ; and  he  said , According  to  thy  word,  to  the  in- 
tent that  thou  mayest  know  that  there  is  none  as  Jehovah  our 
God.  And  the  frogs  shall  he  removed  from  thee,  and  from,  tliy 
houses , and  from  tny  servants,  and  from  thy  people,  only  in  the 
river  they  shall  survive.  And  Moses  and  Aaron  went  out  from 
being  with  Pharaoh,  and  Moses  cried  to  Jehovah  on  the  word 
of  the  frogs,  which  he  imposed  on  Pharaoh.  And  Jehovah  did 
according  to  the  word  of  Moses  ; and  the  frogs  died  from  the 
houses,  out  of  the  courts,  and  out  of  the  fields.  And  they 
gathered  them  together  in  heaps,  heaps,  and  the  land  stank. 
And  Jehovah  said  to  Moses,  signifies  instruction.  Say  to  Aaron, 
signifies  influx  of  the  internal  law  into  the  external  law.  Stretch 
out  thy  hand  with  .thy  staff,  signifies  the  power  of  internal  truth 
by  external  truth.  Over  the  rivers,  over  the  streams,  and  over 
the  pools,  signifies  against  falses.  And  cause  frogs  to  ascend 
over  the  land  of  Egypt,  signifies  reasonings  from  mere  falses. 
And  Aaron  stretched  out  his  hand  over  the  waters  of  Egypt, 
signifies  the  effect  of  the  power  of  internal  truth  by  external 
truth  against  falses.  And  the  frog  ascended,  signifies  reasonings 
from  mere  falses.  And  covered  the  land  of  Egypt,  signifies  the 
natural  mind  that  it  was  made  such.  And  the  magicians  of 
Egypt  did  so  with  their  enchantments,  signifies  the  abuse  of 
divine  order,  whence  comes  what  is  alike  in  the  external  form. 
And  caused  frogs  to  ascend  over  the  land  of  Egypt,  signifies  as 
to  reasonings  from  the  natural  mind.  And  Pharaoh  called 
Moses  and  Aaron,  signifies  the  presence  of  the  law  divine.  And 
said,  Supplicate  to  Jehovah,  signifies  humiliation  grounded 
in  wearisomeness.  And  let  him  remove  the  frogs  from  me,  and 
from  my  people,  signifies  that  they  should  not  be  driven  to 
reason  from  mere  falses.  And  I will  send  away  the  people,  and 
they  may  sacrifice  to  Jehovah,  signifies  that  in  such  case  they 
would  leave  those  who  are  of  the  spiritual  church,  that  they 
may  worship  their  God.  And  Moses  said  to  Pharaoh,  signifies 
reply.  Have  honour  upon  me,  signifies  that  the  law  divine 
ought  to  be  trusted  to.  How  long  shall  I supplicate  for  thee, 
and  thy  servants,  and  thy  people,  signifies  intercession  for  those 
who  are  in  falses.  To  cut  off  the  frogs  from  thee,  and  from 
thy  houses,  signifies  that  reasonings  may  cease.  Only  in  the 
river  they  shall  survive,  signifies  that  they  should  remain  with 
falses  where  they  are.  And  he  said,  To  to-morrow,  signifies  for 
ever.  And  he  said,  According  to  thy  word,  signifies  confirma- 
tion thence.  To  the  intent  thou  mayest  know  that  there  is  none 


382 


EXODUS. 


[Chap.  viii. 

as  Jehovah  onr  God,  signifies  that  there  is  one  God,  and  none 
beside  him.  And  the  frogs  shall  be  removed  from  thee,  and 
from  thy  houses,  and  from  thy  servants,  and  from  thy  people, 
signifies  that  they  should  not  be  driven  to  reason  from  mere 
falses.  Only  in  the  river  they  shall  survive,  signifies  that  they 
should  remain  with  falses  where  they  are.  And  Moses  and 
Aaron  went  out  from  being  with  Pharaoh,  signifies  separation 
from  those  who  reasoned  from  mere  falses.  And  Moses  cried 
to  Jehovah  on  the  word  of  the.  frogs,  which  he  imposed  on 
Pharaoh,  signifies  intercession.  And  Jehovah  did  according 
to  the  word  of  Moses,  signifies  that  it  was  so  done  according  to 
the  Word  of  the  Lord.  And  the  frogs  died  from  the  houses,  out 
of  the  courts,  and  out  of  the  fields,  signifies  that  reasonings 
from  mere  falses  ceased  amongst  them  in  the  natural  principle 
throughout.  And  they  gathered  them  together  in  heaps,  heaps, 
signifies  that  those  reasoning  falses  were  arranged  in  fascicles 
in  the  natural  principle.  And  the  land  stank,  signifies  con- 
sequent filthiness  and  what  excited  aversion. 

7380.  “And  Jehovah  said  to  Moses.’’ — That  hereby  is  sig- 
nified instruction,  appears  from  the  signification  of  saying,  as 
denoting  instruction,  see  n.  7180,  7304.  What  is  signified  by 
saying  in  the  historical  of  the  Word,  is  evident  from  the  things 
which  follow,  for  it  involves  them  : the  reason  why  it  here  sig- 
nifies instruction,  is,  because  it  is  said  by  Jehovah  what  was 
further  to  be  done;  Moses  also  represents  the  law  divine,  by 
which  instruction  from  Jehovah  is  effected. 

7381.  “Say  to  Aaron.” — -That  hereby  is  signified  the  influx 
of  the  internal  law  into  the  external  law,  appears  faom  the  rep- 
resentation of  Moses,  as  denoting  the  law  divine,  see  n.  6722, 
6752;  and  from  the  representation  of  Aaron,  as  denoting  the 
doctrine  of  good  and  truth,  see  n.  6998,  7089  ; the  doctrine  of 
good  and  truth,  which  Aaron  represents,  is  nothing  else  than 
the  external  law,  existing  from  the  internal  law,  that  is,  by  the 
internal  law  from  the  Divine  Being  or  Principle  ; and  from 
the  signification  of  saying,  as  denoting  influx,  see  n.  6152,  6291, 
7191;  the  reason  why  saying  here  denotes  influx,  is,  because 
Moses  was  to  say  to  Aaron,  and  Moses  is  the  internal  law,  and 
Aaron  the  external,  and  influx  from  the  Divine  Being  or  Prin- 
ciple is  effected  through  the  internal  into  the  external : the  in- 
ternal law  is  the  truth  divine  itself,  such  as  it  is  in  heaven,  and 
the  external  law  is  the  truth  divine  such  as  it  is  in  the  earth ; 
thus  the  internal  law  is  truth  accommodated  to  the  angels,  and 
the  external  law  is  truth  accommodated  to  men.  Inasmuch  as 
the  internal  law,  which  Moses  represents,  is  truth  accommo- 
dated to  angels,  and  the  external  law,  which  Aaron  represents, 
is  truth  accommodated  to  men,  it  is  allowed  to  say  somewhat 
on  these  subjects:  truth  accommodated  to  the  angels  is  for  the 
most  part  incomprehensible  to  men,  which  is  manifest  from  this 


7380,  7381.] 


EXODUS. 


383 


consideration,  that  such  tilings  are  seen  and  said  in  heaven,  as 
the  eye  had  never  seen,  nor  the  ear  ever  heard  ; the  reason  is, 
because  those  things  which  are  said  amongst  the  angels  are 
spiritual  things,  which  are  abstracted  from  natural,  consequently 
remote  from  the  ideas  and  expressions  of  human  speech  ; for 
man  had  formed  his  ideas  from  those  things  which  are  in  nature, 
and,  indeed,  in  grosser  nature,  that  is,  from  those  things  which 
he  had  seen  in  the  world  and  upon  the  earth,  and  had  touched 
by  sense,  which  things  are  material ; the  ideas  of  interior  thought 
appertaining  to  man,  although  they  are  above  material  things, 
still  terminate  in  material  things,  and  where  they  terminate 
there  they  appear  to  be,  hence  he  perceives  what  he  thinks;  from 
this  consideration  it  is  evident  how  the  case  is  with  the  truth  of 
faith,  and  what  is  its  quality,  which  falls  into  the  thought  of 
man,  and  which  is  called  the  external  law,  and  is  represented 
by  Aaron  ; let  this  be  illustrated  by  an  example:  man  cannot 
in  any  wise  think  without  the  idea  of  time  and  space,  this  idea 
adheres  to  almost  singular  the  things  which  man  thinks  ; if  the 
idea  derived  from  time  and  space  was  to  be  taken  away  from 
man,  he  would  not  know  what  he  thinks,  scarcely  whether  lie 
thinks;  but  in  the  ideas  of  the  angels  there  is  nothing  from  time 
and  space,  but  instead  thereof  are  states  ; the  reason  is,  because 
the  natural  world  distinguishes  itself  from  the  spiritual  world 
by  time  and  space:  the  reason  why  time  and  space  are  in  the 
natural  world,  and  instead  thereof  are  states  in  the  spiritual 
world,  is,  because  in  the  natural  world  the  sun  appears  by 
apparent  circumvolutions  to  make  days  and  years,  and  to  dis- 
tinguish days  into  four  times,  into  night,  morning,  mid-day,  and 
evening,  and  years  also  into  four  times,  into  winter,  spring, 
summer,  and  autumn,  and  this  likewise  by  variations  of  light 
and  shade,  also  of  heat  and  cold  : hence  the  ideas  of  time  and 
of  its  variations  ; the  ideas  of  space  exist  from  measuring  by 
times,  wherefore  where  the  one  is,  there  is  the  other  ; but,  in 
the  spiritual  world,  the  sun  of  heaven,  whence  comes  spiritual 
light  and  spiritual  heat,  does  not  make  circumgyrations  and 
circumvolutions,  and  thence  induce  the  ideas  of  time  and  space  ; 
the  light  which  is  from  that  sun  is  divine  truth,  and  the  heat 
which  is  from  that  sun  is  divine  good;  from  these  exist  ideas 
of  states  amongst  the  angels,  the  state  of  intelligence  and  faith 
from  divine  truth,  and  the  state  of  wisdom  and  love  from  divine 
good  ; the  variations  of  these  states  amongst  the  angels  are 
what  states  of  light  and  shade  in  the  world  correspond  to,  also 
states  of  heat  and  cold,  which  are  states  of  the  sun  when  he 
makes  times,  and  measures  spaces.  From  this  example  it  may 
in  some  measure  be  manifest,  what  is  the  quality  of  internal 
truth,  or  truth  accommodated  to  the  angels,  which  is  called  the 
internal  law,  and  what  is  the  quality  of  external  truth,  or  truth 
accommodated  to  men,  which  is  called  the  external  law  ; also 


384 


EXODUS. 


[Chap,  viii- 

whence  it  is  that  what  things  the  angels  speak  amongst  them- 
selves are  incomprehensible  to  man,  and  also  ineffable. 

7382.  “ Stretch  out  thy  hand  with  thy  staff.” — That  hereby 
is  signified  the  power  of  internal  truth  by  external  truth,  appears 
from  the  signification  of  hand,  as  denoting  spiritual  power, 
which  is  that  of  internal  truth  ; and  from  the  representation  of 
a staff,  as  denoting  natural  power,  which  is  that  of  external 
truth,  see  n.  6947,  6948  ; that  all  power  in  the  spiritual  world  is 
of  truth,  see  n.  3091,  3387,  4931,  6344,  6413,  6948  : inasmuch 
as  Moses  represents  the  internal  law,  which  is  the  same  with 
internal  truth,  and  Aaron  represents  the  external  law,  which  is 
the  same  with  external  truth,  and  whereas  internal  truth  flows- 
in  into  external  truth,  and  gives  it  power,  n.  7381,  therefore 
by  the  word  of  Moses  to  Aaron,  “ Stretch  out  thy  hand  with 
thy  staff,”  is  signified  the  power  of  internal  truth  by  external 
truth. 

7383.  “ Over  the  rivers,  over  the  streams,  and  over  the 
pools.” — That  hereby  is  signified  against  falses,  appears  from 
the  signification  of  the  rivers  and  streams  of  Egypt,  as  denoting 
the  doctrinals  of  the  false,  see  n.  7323  ; and  from  the  significa- 
tion of  pools,  as  denoting  scientifics  serviceable  thereto,  see  n. 
7324;  thus  falses  are  what  are  signified  by  rivers,  streams, 
and  pools. 

7384.  “ And  cause  frogs  to  ascend  over  the  land  of  Egypt.” 
— That  hereby  are  signified  reasonings  from  mere  falses,  see  n. 
7351,  7352  ; they  also  [the  frogs]  correspond  to  reasonings  from 
falses,  for  all  and  singular  the  things,  which  are  in  the  natural 
world,  have  correspondence  with  those  that  are  in  the  spiritual 
world  ; and  this  by  reason  that  what  is  natural  exists  by  what 
is  spiritual ; therefore  universal  nature  is  a theatre  representa- 
tive of  the  spiritual  world,  see  n.  2758,  3483,  4939. 

7385.  “ And  Aaron  stretched  out  his  hand  over  the  waters 
of  Egypt.” — That  hereby  is  signified  the  effect  of  the.  power  of 
internal  truth  by  external  truth  against  falses,  appears  from  the 
representation  of  Aaron,  as  denoting  the  doctrine  of  truth  and 
good,  thus  external  truth,  see  n.  6998,  7009,  7089  ; and  from 
the  signification  of  hand,  as  denoting  power,  see  n.  878,  4931 
to  4937,  in  the  present  case  the  power  of  internal  truth  by 
external  truth,  as  above,  n.  7382  ; and  from  the  signification 
of  the  waters  of  Egypt,  as  denoting  falses,  see  n.  6693,  7307 ; 
the  effect  is  signified  by  stretching  out  the  hand  and  the  frog 
ascending : from  these  considerations  it  is  evident,  that  by 
Aaron  stretching  forth  his  hand  over  the  waters  of  Egypt,  is 
signified  the  effect  of  the  power  of  internal  truth  by  external 
truth  against  falses. 

7386.  “And  the  frog  ascended.” — That  hereby  are  signified 
reasonings  from  mere  falses,  appears  from  what  was  said  above, 
n.  7384. 


7382—7392.] 


EXODUS. 


385 


7387.  “ And  covered  the  land  of  Egypt.” — That  hereby  is 
signified  the  natural  mind,  that  it  was  made  such,  appears  from 
the  signification  of  covering,  as  denoting  (because  it  is  said  of 
the  natural  mind)  that  it  was  filled  with  falses  and  consequent 
reasonings,  thus  that  it  was  made  such  ; and  from  the  signifi- 
cation of  the  land  of  Egypt,  as  denoting  the  natural  mind,  see 
n.  5276,  5278,  5280,  5288,  5301. 

7388.  “And  the  magicians  of  Egypt  did  so  with  their  en- 
chantments.”— That  hereby  is  signified  the  abuse  of  divine 
order,  whence  came  what  was  alike  in  the  external  form,  see 
n.  7296,  7297,  7337,  where  like  words  occur. 

7389.  “ And  caused  frogs  to  ascend  over  the  land  of  Egypt.” 
— That  hereby  is  signified  as  to  reasonings  from  the  natural 
mind,  appears  from  the  signification  of  frogs,  as  denoting  rea- 
sonings from  mere  falses,  see  n.  7351,  7352,  7384  ; and  from 
the  signification  of  the  land  of  Egypt,  as  denoting  the  natural 
mind,  see  just  above,  n.  7387. 

7390.  “ And  Pharaoh  called  Moses  and  Aaron.” — That 
hereby  is  signified  the  presence  of  the  law  divine,  appears 
from  the  signification  of  calling,  as  denoting  presence,  see  n. 
6177  ; the  reason  why  to  call  denotes  presence,  is,  because  to 
call  is  to  will  to  speak  with  any  one,  and  to  communicate  what 
one  thinks,  and  in  the  other  life  it  is  grounded  in  a law  of  order 
that  he  is  presented  to  view  with  whom  any  one  wills  to  speak, 
and  desires  to  communicate  what  he  thinks  ; and  from  the  rep- 
resentation of  Pharaoh,  as  denoting  those  who  are  in  falses 
and  infest,  see  frequently  above ; and  from  the  representation 
of  Moses,  as  denoting  the  internal  law;  and  from  the  repre- 
sentation of  Aaron,  as  denoting  the  external  law,  see  above, 
n.  7381. 

7391.  “ And  said,  Supplicate  to  Jehovah.” — That  here.by  is 
signified  humiliation  grounded  in  wearisomeness,  appears  from 
the  signification  of  supplicating  to  Jehovah,  as  denoting  humil- 
iation, for  he  who  supplicates  is  in  humiliation,  in  like  manner 
he  who  requests  another  to  supplicate  for  him  ; the  reason  why 
to  supplicate  denotes  humiliation,  is,  because  the  angels  do  not 
attend  to  supplication,  but  to  the  humiliation  in  which  man  is 
when  he  supplicates,  for  supplication  without  humiliation  is 
only  an  utterance  of  sounds,  which  does  not  come  to  the  hear- 
ing and  perception  of  the  angels.  That  wearisomeness  is  the 
cause,  namely  the  wearisomeness  of  reasoning  from  mere  falses, 
will  be  seen  in  what  now  follows. 

7392.  “ And  let  him  remove  the  frogs  from  me,  and  from 
my  people.” — :That  hereby  is  signified  that  they  might  not  be 
driven  to  reason  from  mere  falses,  appears  from  the  signification 
of  removing,  as  denoting  not  to  be  driven,  for  the  cause  of  the 
supplication  was  wearisomeness  arising  from  the  circumstance 
of  being  driven  to  reason  from  mere  falses  and  from  the  sig- 

vol.  vii.  25 


386 


EXODUS. 


[Chap.  viii. 


nification  of  frogs,  as  denoting  reasonings  from  mere  falses,  see 
n.  7351,  7352;  and  from  the  representation  of  Pharaoh,  also  of 
the  Egyptians,  as  denoting  those  who  are  in  falses  and  infest, 
see  frequently  above.  As  to  what  concerns  the  wearisomeness, 
which  was  the  cause  of  the  supplication  or  humiliation  of  those 
who  infest,  it  is  to  be  noted,  that  this  is  undelightful  to  them, 
for  by  reasonings  from  mere  falses  they  are  not  able  to  do  evil, 
inasmuch  as  the  well-disposed,  in  the  present  case  they  who 
were  of  the  Lord’s  spiritual  church,  who  were  infested,  laugh 
at  mere  falses,  which  are  negatives  of  truth;  but  by  the  falses 
which  are  grounded  in  fallacies  and  appearances,  by  which 
fallacies  and  appearances  truths  are  falsified,  which  falsified 
truths  are  signified  bv  the  blood  into  which  the  waters  in 
Egypt  were  turned,  n.  7317,  7326,  they  were  able  to  do  evil, 
because  fallacies  and  appearances  seduce,  for  they  are  as  a 
shade  and  veil  to  truths ; and  because  they  are  not  able  to  do 
evil  by  reasonings  from  mere  falses,  that  is,  from  absolute  nega- 
tives of  truth,  it  was  undelightful  to  them,  and  therefore  they 
deprecate  it;  for  nothing  delights  the  infernals  but  to  do  evil, 
in  every  possible  manner;  for  to  do  evil  is  the  very  delight  of 
their  life,  insomuch  that  it  is  their  very  life ; wherefore  when 
they  are  not  permitted  to  do  evil,  they  are  in  wearisomeness  : 
this  is  the  reason  why  Pharaoh  deprecated  the  evil  of  the  frogs, 
but  not  the  evil  of  the  blood  above  spoken  of,  nor  the  evil  of  the 
lice  spoken  of  below  ; for  by  the  evil  of  the  frogs  is  signified 
infestation  by  reasonings  from  mere  falses,  by  which  reasonings 
they  are  not  able  to  do  evil ; but  by  the  evil  of  the  blood  is 
signified  infestation  by  falses  grounded  in  fallacies  and  appear- 
ances, which  infestation  is  delightful  to  them,  because  by  it 
they  are  able  to  do  evil ; and  by  the  evil  of  the  lice  are  signified 
evils  which  are  delightful  to  them  because  they  are  evils.  All 
they  perceive  delight  in  doing  evil  in  the  other  life,  who  in  the 
world  do  not  do  good  to  the  neighbour  for  the  neighbour’s 
sake,  nor  to  their  country  for  their  country’s  sake,  nor  to  the 
church  for  the  church’s  sake,  but  for  the  sake  of  themselves ; 
consequently  who  do  not  do  truth  and  good  for  the  sake  of  truth 
and. good  : that  they  have  delight  in  doing  evil  does  not  mani- 
fest itself  clearly  in  the  world,  because  the  external  man  con- 
ceals it;  but  in  the  other  life,  when  externals  are  taken  away, 
and  man  is  left  to  his  interiors,  the  above  delight  then  shoots 
forth  and  manifests  itself;  hence  it  is  that  they  are  in  hell,  for 
all  who  are  in  hell  love  to  do  evil,  but  all  who  are  in  heaven 
love  to  do  good. 

7393.  “ And  I will  send  away  the  people,  and  they  may 
sacrifice  to  Jehovah.” — That  hereby  is  signified  that  they  would 
then  leave  those  who  are  of  the  spiritual  church,  that  they  may 
worship  their  God,  appears  from  the  signification  of  sending 
away,  as  denoting  to  leave,  see  n.  7312,  7349,  7350  ; and  from 


7393—7396.] 


EXODUS. 


387 


the  representation  of  the  sons  of  Israel,  as  denoting  those  who 
are  of  the  spiritual  church,  as  above,  n.  6426,  6637,  6862,  6868, 
7035,  7062,  7198,  7201,  7215,  7223  ; and  from  the  signification 
of  sacrificing  to  Jehovah,  as  denoting  to  worship  their  own 
God  ; that  sacrifices  signified  all  worship  in  general,  see  n. 
6905  ; thus  here  denoting  to  worship. 

7394.  “ And  Moses  said  to  Pharaoh.” — That  hereby  is  sig- 
nified reply,  appears  from  the  signification  of  saying,  because  it 
is  to  Pharaoh  who  just  now  spake,  as  denoting  reply,  as  also 
n.  7103. 

7395.  “ Have  honour  upon  me.” — That  hereby  is  signified 
that  truth  divine  was  to  be  trusted  to,  appears  from  the  signi- 
fication of  having  honour,  as  denoting  to  trust  to  ; and  from 
the  representation  of  Moses,  as  denoting  the  law'  divine,  see  n. 
6723,  6752,  consequently  denoting  truth  divine,  see  n.  6771, 
7014,  7382. 

7396.  “ How  long  shall  I supplicate  for  thee,  and  thy  ser- 
vants, and  thy  people.” — That  hereby  is  signified  intercession  for 
those  who  are  in  falses  and  infest,  appears  from  the  signification 
of  supplicating,  because  it  is  for  another,  as  denoting  interces- 
sion ; and  from  the  representation  of  Pharaoh,  as  denoting 
those  who  are  in  falses  and  infest,  see  n.  7107,  7110,  7126,  7142, 
7317  ; and  because  these  are  represented  by  Pharaoh,  when  his 
servants  and  his  people  are  also  added,  in  this  case  all  and  sin- 
gular are  meant,  for  servants  are  those  who  are  of  an  inferior 
lot  and  minister,  people  are  singular;  empires  and  kingdoms 
are  represented  in  heaven  as  a man,  and  the  societies  therein 
are  represented  as  the  members  of  that  man,  but  the  king  as 
the  head  : this  representative  is  grounded  in  this  consideration, 
that  the  universal  heaven  represents  one  man,  and  the  societies 
therein  represent  his  members,  and  this  according  to  the  socie- 
ties; hence  it  may  be  manifest,  how  beautiful  and  delightful 
the  representation  of  an  empire,  of  a kingdom,  and  of  a society, 
would  be  in  heaven,  if  they  were  conjoined  in  like  manner 
amongst  each  other  by  charity  and  faith:  the  Lord  also,  where- 
soever this  can  be  done,  so  conjoins  societies,  for  the  very  divine 
truth,  which  proceeds  from  the  Lord,  introduces  that  order 
wheresoever  it  is  received  : hence  that  order  is  in  heaven  ; it 
is  also  in  the  earths,  but  the.  societies  which  constitute  it  are 
scattered  through  the  whole  orb  of  earths,  and  consist  of  those 
who  are  principled  in  love  to  him,  and  in  charity  towards  the 
neighbour  ; but  those  scattered  societies  are  collected  by  the 
Lord,  that  they  also  may  represent  one  man,  as  the  societies  in 
heaven  ; these  societies  are  not  only  within  the  church,  but 
also  out  of  it,  and  taken  together  are  called  the  Lord’s  church, 
scattered  and  collected  from  the  good  in  the  universal  orb  of 
earths,  which  is  also  called  a communion;  this  communion, <or 
this  church,  is  the  Lord’s  kingdom  in  the  earth  conjoined  to  the 


38S  EXODUS.  [Chap.  viii. 

Lord’s  kingdom  in  the  heavens,  and  thus  conjoined  to  the  Lord 
himself. 

7397.  “To  cut  off  the  frogs  from  thee,  and  from  thy  houses.” 
- — That  hereby  is  signified  that  reasonings  may  cease,  appears 
from  the  signification  of  frogs,  as  denoting  reasonings  from 
.mere  falses,  see  n.  7351,  7352,  7384  ; and  from  the  signification 
of  cutting  off,  as  denoting  to  cease ; for  to  cut  off*  is  predicated 
of  frogs,  but  to  cease  of  reasonings ; and  from  the  representa- 
tion of'  Pharaoh,  from  whom  the  frogs  were  to  be  cut  off,  as 
denoting  those  who  are  in  falses  and  infest,  see  just  above,  n. 
7369;  and  from  the  signification  of  houses,  as  denoting  those 
tilings  which  are  of  the  natural  mind  ; that  a house  denotes  the 
natural  mind,  see  n.  4973,  5023,  7353 ; hence  houses  in  the  plu- 
ral denote  the  things  which  are  therein. 

7398.  “Only  in  the  river  they  shall  survive.” — That  hereby 
is  signified  that  they  should  remain  with  falses  where  they  are, 
appears  from  the  signification  of  river,  in  this  case  the  river  of 
Egypt,  as  denoting  the  false  principle,  see  n.  6693,  7307 ; and 
from  the  signification  of  surviving,  as  denoting  to  remain.  The 
case  herein  is  this:  whatsoever  things  enter-in  with  man,  re- 
main with  him,  especially  those  things  which  are  received  from 
affection  ; it  is  believed  that  the  things  which  enter-in  are  al- 
together obliterated  and  ejected,  when  man  no  longer  remem- 
bers them,  but  they  are  not  obliterated  or  ejected,  but  inhere 
either  in  the  interior  memory,  or  in  the  exterior,  amongst  those 
things  which  had  been  made  familiar : for  the  things  which 
become  familiar  are  as  it  were  natural,  which  flow  of  tneir  own 
accord,  and  are  not  stirred  up  by  sensible  recollection  from  the 
memory ; as  the  speech  of  man,  the  expressions  of  which  flow 
spontaneously  from  thought,  also  the  gestures  and  actions,  yea 
the  gait;  as  also  the  thinking  principle;  these  things  enter-in 
from  infancy  successively,  and  in  time  become  familiar,  and  in 
this  case  flow  spontaneously  ; from  which  considerations,  as 
from  others  of  a like  nature,  it  is  manifest  that  all  things  which 
enter-in  with  man,  remain,  and  that  the  things  which  are  be- 
come habitual,  that  is,  which  have  been  made  familiar,  are  no 
Linger  apperceived  to  be  in,  when  yet  they  are  in  ; this  is  the 
case  with  the  falses  and  evils  which  enter-in  with  man,  and 
also  with  truths  and  goods  ; such  things  are  what  form  him, 
and  determine  his  quality ; that  all  things  which  man  has  seen, 
has  heard,  has  spoken,  and  has  done,  are  inscribed,  see  n.  2474, 
2489.  From  these  considerations  it  is  now  evident  in  wrhat 
manner  it  is  to  be  understood,  that  reasonings  would  remain 
with  falses  where  they  are  ; for  falses,  after  that  they  are  re- 
moved, have  their  allotted  places  elsewhere  in  the  natural  prin- 
ciple, and  with  falses  the  attempt  and  the  lust  of  reasoning  ; 
but  not  as  before  in  the  midst  under  the  mind’s  view.  Hence 
it  is  that,  as  is  related  in  what  follows,  the  frogs  were  gathered 


7397—7402.] 


EXODUS. 


389 


together  into  heaps,  and  the  land  stank  by  reason  of  them, 
whereby  is  signified  that  those  reasoning  falses  were  arranged 
in  fascicles  in  the  natural  principle,  and  that  hence  came  what 
was  filthy  and  caused  aversion,  see  below,  n.  7408,  7409. 

7399.  “ And  he  said,  To  to-morrow.”— That  hereby  is  signi- 
fied for  ever,  appears  from  the  signification  of  to  to-morrow,  as 
denoting  for  ever,  and  to  eternity,  see  n.  3998. 

7400.  “And  he  said,  According  to  thy  word.” — That  hereby 
is  signified  confirmation  thence,  appears  without  explication. 

7401.  “To  the  intent  thou  mayest  know  that  there  is  none 
as  Jehovah  our  God.” — That  hereby  is  signified  that  there  is 
one  God,  and  none  besides  him,  appears  from  this  considera- 
tion, that  when,  in  the  historical  sense,  it  is  said,  that  there  is 
none  as  Jehovah  God,  in  the  internal  sense  is  meant,  that  there 
is  no  God  besides  him,  and  because  there  is  none  besides  him, 
that  there  is  one  God  ; in  the  Word  it  is  occasionally  said,  that 
there  is  none  as  Jehovah  God,  also  that  there  is  no  God  as  he; 
it  was  so  said  in  the  Word,  because  at  that  time  they  wor- 
shipped several  gods  in  the  land  where  the  church  was,  as  also 
in  the  lands  where  the  church  was  not,  and  every  one  preferred 
his  own  god  to  the  god  of  another;  they  distinguished  them  by 
names,  and  the  God  of  the  Israelites  and  Jews  by  the  name 
Jehovah  ; the  Jews  and  Israelites  themselves  believed  also  that 
several  gods  were  given,  but  that  Jehovah  was  greater  than 
the  rest,  by  reason  of  miracles  ; wherefore  also  when  miracles 
ceased,  they  instantly  lapsed  to  the  worship  of  other  gods,  as  is 
evident  from  the  historicals  of  the  Word  : that  there  is  one  God, 
and  none  besides  him,  they  said  indeed  with  the  mouth,  but 
they  did  not  believe  with  the  heart:  hence  now  it  is  said  in  the 
Word,  that  Jehovah  is  greater  than  the  rest  of  the  gods,  and 
there  is  none  as  he,  as  in  David,  “ Who  is  a great  God  as  thou  P 
thou  art  a God  that  doest  what  is  wonderful,”  Psalm  lxxvii. 
13, 14.  Again,  “ Who  is  as  Jehovah  our  God  t”  cxiii.  5.  Again, 
“ Jehovah  is  the  great  God , and  great  King  above  all  gods” 
Psalm  xcv.  3.  Again,  “ Jehovah  is  great  and  exceedingly 
praised,  he  is  to  be  feared  above  all  gods”  Psalm  xcvi.  4.  On 
this  account  also  Jehovah  is  called  God  of  gods , and  Lord  of 
lords,  Psalm  cxxxii.  2,  3 ; Dan.  ii.  47.  That  nevertheless  it 
denotes,  in  the  internal  sense,  that  there  is  one  God,  and  none 
besides  him,  is  evident  from  Isaiah,  “ Remember  the  former 
things  from  an  age,  because  I am  God,  and  there  is  no  God  else; 
and  there  is  none  as  If  xlvi.  9. 

7402.  “ And  the  frogs  shall  be  removed  from  thee,  and  from 
thy  houses,  and  from  thy  servants,  and  from  thy  people.” — That 
hereby  is  signified  that  they  should  not  be  driven  to  reason 
from  mere  falses,  appears  from  the  signification  of  the  frogs 
being  removed,  as  denoting  not  to  be  driven  to  reason  from 
mere  falses,  see  above,  n.  7392  ; and  from  the  representation  of 


390 


EXODUS. 


[Chap.  viii. 

Pharaoh,  as  denoting  those  who  are  in  falses  and  infest,  see 
above ; and  from  the  signification  of  houses,  as  denoting  those 
things  which  are  of  the  natural  mind,  see  n.  7397 ; and  from 
the  signification  of  his  servants  and  people,  as  denoting  all  and 
singular  who  are  in  falses  and  infest,  see  also  above,  n.  7396. 

7403.  “ Only  in  the  river  they  shall  survive.” — That  hereby 
is  signified  that  they  should  remain  with  falses  where  they  are, 
appears  from  what  was  said  above,  n.  7398,  where  the  same 
words  occur. 

7404.  “And  Moses  and  Aaron  went  out  from  being  with 
Pharaoh.” — That  hereby  is  signified  separation  from  those  who 
reasoned  from  mere  falses,  appears  from  the  signification  of 
going  out,  as  denoting  to  be  separated  ; and  from  the  represen- 
tation of  Moses  and  Aaron,  as  denoting  the  law  divine,  Moses 
the  internal  law,  and  Aaron  the  external  law,  see  n.  7381 ; and 
from  the  representation  of  Pharaoh,  as  denoting  those  who  are 
in  falses  and  infest,  see  above,  n.  7396,  in  the  present  case  who 
infest  by  reasonings  from  mere  falses. 

7405.  “ And  Moses  cried  to  Jehovah  on  the  word  of  the 
frogs,  which  he  imposed  on  Pharaoh.” — That  hereby  is  signified 
intercession,  appears  from  what  goes  before,  thus  without  fur- 
ther explication. 

7406.  “ And  Jehovah  did  according  to  the  word  of  Moses.” 
—That  hereby  is  signified  that  it  was  so  done  according  to  the 
Word  of  the  Lord,  appears  from  this  consideration,  that  what 
Moses  supplicated,  wTas  indeed  from  the  mouth  of  Moses,  but 
still  from  the  Lord  ; for  whatsoever  a man  thinks  and  thence 
speaks,  and  whatsoever  he  wills  and  thence  does,  flows-in,  the 
man  being  merely  a recipient  organ,  see  n.  6189  to  6215,  6307 
to  6327,  6466  to  6495,  6598  to  6626,  6613  to  6626 ; this  was  the 
case  with  what  Moses  spake  and  did  ; therefore  by  Jehovah 
here  doing  according  to  the  word  of  Moses,  is  signified  that  it 
was  so  done  according  to  the  Word  of  the  Lord ; that  Jehovah 
in  the  Word  is  the  Lord,  see  n.  1343,  1736,  2921,  3023,  3035, 
5663,  6303,  6281,  6905. 

7407.  “And  the  frogs  died  from  the  houses,  out  of  the 
courts,  and  out  of  the  fields.” — That  hereby  is  signified  that 
reasonings  from  mere  falses  ceased  amongst  them  in  the  na- 
tural principle  throughout,  appears  from  the  signification  of 
dying,  as  denoting  to  cease ; and  from  the  signification  of  frogs, 
as  denoting  reasonings  from  mere  falses,  see  above;  and  from 
the  signification  of  houses,  as  denoting  those  things  which  are 
of  the  natural  mind,  see  above,  n.  7397,  in  the  present  case  the 
things  which  are  interior  there ; and  from  the  signification  of 
courts,  as  denoting  the  exterior  things  of  the  natural  mind  ; that 
the  natural  principle  is  interior  and  exterior,  see  n.  3293,  3294, 
4570,  5118,  5497,  5649 ; and  from  the  signification  of  fields,  as 
denoting  those  things  which  are  more  common,  thus  which  are 


7403—7409.] 


EXODUS. 


.391 


still  exterior,  for  fields  are  out  of  the  houses  and  courts:  thus 
bv  the  frogs  dying  from  the  houses,  from  the  courts,  and  from 
the  fields,  is  signified  that  reasonings  from  mere  falses  ceased  in 
the  natural  principle  throughout. 

7408.  “ And  they  gathered  them  together  in  heaps,  heaps.” 
— That  hereby  is  signified  that  those  reasoning  falses  were  ar- 
ranged in  fascicles  in  the  natural  principle,  appeal’s  from  the 
signification  of  being  gathered  together  in  heaps,  heaps,  as  de- 
noting to  be  arranged  in  fascicles  : the  reason  why  being  gath- 
ered together  in  heaps  has  this  signification  is,  because  all  things 
which  are  in  the  mind  of  man  are  arranged  into  serieses,  and 
as  it  were  into  fascicles  ; and  into  serieses  within  serieses,  thus 
into  fascicles  within  fascicles,  see  n.  5339,  5530,  5881 ; that  such 
an  arrangement  has  place,  is  evident  from  the  arrangement  of 
all  tilings  in  the  body,  where  fibres  appear  arranged  into  fasci- 
cles, and  little  glands  into  collections  of  glands  (glomeres),  and 
this  in  the  body  throughout;  still  more  perfectly  in  the  purer 
parts  which  are  not  discernible  by  the  naked  eye;  this  fascicu- 
lation  is  principally  presented  to  view  in  the  brain,  in  the  two 
substances  there,  one  of  which  is  called  cortical,  and  the  other 
medullary  ; the  case  is  not  unlike  in  the  purer  principles,  and 
at  length  in  the  most  pure,  where  the  forms  which  receive  them 
are  the  very  forms  of  life;  that  forms  or  substances  are  recipi- 
ent of  life,  may  be  manifest  from  singular  the  things  which  ap- 
pear in  the  living;  also  that  recipient  forms  or  substances  are 
arranged  in  a manner  the  most  suitable  for  influx  of  life  ; with- 
out the  reception  of  life  in  substances,  which  are  forms,  there 
would  not  be  given  any  living  thing  in  the  natural  world,  nor 
in  the  spiritual  world  ; serieses  of  the  most  pure  stamina,  like 
fascicles,  are  what  constitute  those  foims;  the  case  is  similar 
with  those  things,  which  therein  are  eminently  modifled  ; for 
modifications  receive  their  form  from  the  forms  which  are  sub- 
stances, in  which  they  are,  and  from  which  they  flow,  for  sub- 
stances or  forms  are  the  determining  subjects.  The  reason  why 
the  learned  have  perceived  those  things  which  are  of  the  life  of 
man,  viz.,  those  things  which  are  of  his  thought  and  will,  with- 
out recipient  substances  or  forms,  was,  because  they  believed 
life  or  the  sold  to  be  either  some  principle  of  flame,  or  of  ether, 
thus  such  a principle  as  after  death  would  be  dissipated  ; hence 
comes  the  insanity  [insane  persuasion]  of  several  of  them,  that 
there  is  no  life  after  death.  From  these  considerations  it  may 
be  manifest  how  it  is  to  be  understood,  that  reasoning  falses  are 
arranged  in  fascicles  in  the  natural  principle. 

7409.  “And  the  land  stank.” — That  hereby  is  signified  filth- 
iness thence  derived  and  wdiat  caused  aversion,  appears  from 
the  signification  of  stinking,  as  denoting  what  is  filthy  and 
causes  aversion,  see  n.  4516,  7161,  7319 ; and  from  the  signi 


392. 


EXODUS. 


[Chap.  viii. 


fication  of  land,  in  the  present  case  the  land  of  Egypt,  as  de- 
noting the  natural  mind,  see  n.  5276,  5278,  5280,  5288,  5301. 

7410.  Verses  11,  12,  13,  14,  15.  And  Pharaoh  saw  that 
respiration  was  made , and  he  made  heavy  his  heart , and  did 
not  hearken  to  them , as  Jehovah  spake.  And  Jehovah  said  to 
Moses,  Say  to  Aaron , Stretch  out  thy  staff , and  smite  the  dust 
of  the  land, , and  it  shall  become  lice  in  all  the  land  of  Egypt. 
And  they  did  so , and  Aaron  stretched  out  his  hand  with  his 
staff ’,  and  smote  the  dust  of  the  land , and  it  was  a louse  in  man 
and  in  beast  / all  the  dust  of  the  land  became  a louse  in  the  whole 
land  of  Egypt.  And  the  magicians  did  so  with  their  enchant- 
ments to  bring  forth  lice , and  they  could  not ; and  there  was  a 
louse  in  man  and  in  beast.  And  the  magicians  said  to  Plia 
raoh , This  is  the  finger  of  God:  and  the  heart  of  Pharaoh  urns 
firmly  fixed , and  he  did  not  hearken  to  them , as  Jehovah  spake. 
And  Pharaoh  saw  that  respiration  was  made,  signifies  that, 
wearisomeness  ceased.  And  lie  made  heavy  his  heart,  signi- 
fies obstinacy.  And  did  not  hearken  to  them,  signifies  non- 
obedience. As  J ehovah  spake,  signifies  according  to  prediction. 
And  Jehovah  said  to  Moses,  signifies  instruction  anew.  Say  to 
Aaron,  signifies  influx  of  the  internal  law  into  the  external  law. 
Stretch  out  thy  staff,  signifies  that  he  should  show  divine  power. 
And  smite  the  dust  of  the  land,  signifies  that  he  should  remove 
away  those  things  which  were  damned  in  the  natural  principle. 
And  it  shall  become  lice,  signifies  that  hence  shall  arise  evils. 
In  all  the  land  of  Egypt,  signifies  through  the  whole  natural 
mind.  And  they  did  so,  signifies  effect.  And  Aaron  stretched 
out  his  hand  with  his  staff,  signifies  the  power  of*  internal  truth 
by  external  truth.  And  smote  the  dust  of  the  land,  signifies 
that  things  damned  should  be  removed  away.  And  it  was  a 
louse  in  man  and  in  beast,  signifies  that  the  interior  and  exterior 
evils  of  lusts  were  thence  derived.  All  the  dust  of  the  land 
became  a louse  in  the  whole  land  of  Egypt,  signifies  that  those 
things  were  from  what  was  damned.  And  the  magicians  did 
so  with  their  enchantments  to  bring  forth  lice,  signifies  an  at- 
tempt to  pervert  divine  order,  and  to  effigy  what  was  alike  in 
these  things  also.  And  they  could  not,  signifies  without  effect. 
And  there  was  a louse  in  man  and  in  beast,  signifies  the  interior 
and  exterior  evils  of  lusts.  And  the  magicians  said  to  Pha- 
raoh, signifies  perception  and  its  communication  with  those 
who  were  in  evils.  This  is  the  finger  of  God,  signifies  that  the 
power  was  from  the  Divine  Being  or  Principle.  And  the  heart 
of  Pharaoh  was  firmly  fixed,  signifies  obstinacy.  And  he  did 
not  hearken  to  them,  signifies  non-obedience.  As  Jehovah 
spake,  signifies  according  to  prediction. 

7411.  “And  Pharaoh  saw  that  respiration  was  made.” — • 
That  hereby  is  signified  that  wearisomeness  ceased,  appears 
from  the  signification  of  respiration  being  made,  as  denoting 


7410—7418.] 


EXODUS. 


893 


that  there  was  no  longer  any  thing  undelightful,  thus  that  there 
was  no  longer  wearisomeness  ; that  it  was  wearisome  and  unde- 
lightful to  them  to  reason  from  mere  falses,  see  above,  n.  7392 ; 
what  is  delightful  causes  man  to  respire  freely  and  fully,  but 
what  is  undelightful  not  freely  and  fully,  hence  it  is,  that  by 
respiration  being  made  is  signified  that  what  was  undelightful 
or  wearisome  ceased. 

7412.  “And  made  heavy  his  heart.” — That  hereby  is  signi- 
fied obstinacy,  appears  from  the  signification  of  the  heart  being 
made  heavy,  also  of  being  hardened  and  fixed  firm,  as  denoting 
obstinacy,  see  n.  7272,  7300,  7305. 

7413.  “And  did  not  hearken  to  them.” — That  hereby  is  sig- 
nified non-obedience,  appears  from  what  was  said  above,  n. 
7224,  7278,  7301,  7339,  where  like  words  occur. 

7414.  “As  Jehovah  spake.” — That  hereby  is  signified  ac- 
cording to  prediction,  see  above,  n.  7302,  7340. 

7415.  “And  Jehovah  said  to  Moses.” — That  hereby  is  sig- 
nified instruction  anew,  see  n.  7186,  7226,  7267,  7304,  7380. 

7416.  “Say  to  Aaron.” — That  hereby  is  signified  the  influx 
of  the  internal  law  into  the  external  law,  see  above,  n.  7381. 

7417.  “ Stretch  out  thy  staff.” — That  hereby  is  signified  that 
he  should  show  divine  power,  appears  from  the  signification  of 
stretching  out,  as  denoting  to  exercise  and  to  show,  as  above  ; 
and  from  the  signification  of  a staff,  as  denoting  power,  see  n. 
4013,4015,  4876,  4936,  6937,  7011,  7026;  which  power  was  di- 
vine, because  Aaron  had  nothing  of  power,  still  less  was  the  power 
in  the  staff*,  but  power  was  exercised  by  or  through  Aaron  and 
his  staff ; the  reason  why  it  was  exercised  by  a staff*  was,  be- 
cause the  things  done  within  the  church  by  divine  command, 
were  done  by  representatives ; this  was  the  case  before  the 
Lord’s  coming;  thus  by  the  stretching  out  of  a hand  and  a 
staff,  because  the  arm  and  the  hand  correspond  to  power,  and 
hence  also  a staff.  The  reason  why  before  the  Lord’s  coming 
the  things  done  within  the  church  by  divine  command  were 
done  by  representatives,  was,  because  all  and  singular  things 
represented  the  Lord  and  his  kingdom  in  the  heavens,  and  his 
kingdom  in  the  earths,  or  the  church  ; that  this  is  the  case,  may 
also  be  manifest  from  the  Word,  in  which  all  and  singular 
things  treat  of  the  Lord,  and  in  the  internal  sense  treat  of  his 
kingdom  and  church. 

7418.  “ And  smite  the  dust  of  the  land.” — That  hereby  is 
signified  that  he  should  remove  away  those  things  which  were 
damned  in  the  natural  principle,  appears  from  the  signification 
of  smiting,  as, denoting  to  remove  away;  and  from  the  signi- 
fication of  dust,  as  denoting  what  is  damned,  of  which  we  shall 
speak  presently  ; and  from  the  signification  of  the  dust  of  the 
land,  in  this  case  of  the  land  of  Egypt,  as  denoting  the  natural 
mind,  see  above,  n.  7409.  The  reason  why  dust  denotes  what 


394 


EXODUS. 


[Chap.  viii. 

is  damned,  is,  because  the  places  where  evil  spirits  are,  at  the 
sides  beneath  the  soles  of  the  feet,  appear  as  earth,  and  indeed 
as  earth  uncultivated  and  dry,  under  which  earth  are  certain 
hells  ; this  earth  is  what  is  called  damned  earth,  and  the  dust 
there  signifies  what  is  damned  ; it  has  been  occasionally  given 
to  see,  that  the  evil  spirits  shook  otf  the  dust  there  from  their 
feet,  when  they  were  willing  to  deliver  «,ny  one  to  damnation  ; 
this  was  seen  to  the  right  a little  in  front,  in  the  confines  of  the 
hell  of  the  magicians,  where  those  spirits  are  cast  down  into 
their  hell  who,  during  their  life  in  the  world,  have  been  in  the 
science  of  faith,  and  have  still  lived  a life  of  evil  : hence  now 
it  is,  that  by  dust  is  signified  what  is  damned,  and  by  shaking 
off  the  dust  damnation.  It  was  in  consequence  of  such  signi- 
fication, that  the  Lord  commanded  his  disciples  to  shake  oft*  the 
dust  of  their  feet,  if  they  were  not  received,  on  which  subject 
it  is  thus  written  in  Matthew,  “Whosoever  shall  not  receive 
you,  nor  hear  your  words,  when  ye  depart  out  of  that  house  or 
city,  shake  off  the  dust  of  your  feet : verily  I say  unto  you,  it 
shall  be  more  tolerable  for  the  land  of  Sodom  and  Gomorrah 
in  the  day  of  judgment,  than  for  that  city,”  x.  14,  15  ; Mark 
vi.  11  ; Luke  ix.  5 ; x.  10,  11,  12  : by  the  disciples  in  this  pas- 
sage are  not  meant  disciples,  but  all  things  of  the  church,  thus 
all  things  of  faith  and  charity,  see  n.  2089,  2129,  2130,  3354, 
3858,  3913,  6397  ; by  not  receiving,  and  not  hearing,  is  signi- 
fied to  reject  the  truths  which  are  of  faith  and  the  goods  which 
are  of  charity  ; by  shaking  off  the  dust  of  the  feet  is  signified 
damnation  ; the  reason  why  it  would  be  more  tolerable  for  So- 
dom and  Gomorrah  than  for  that  city  is,  because  by  Sodom 
and  Gomorrah  are  meant  those  who  are  in  evil  of  life,  but  who 
have  known  nothing  of  the  Lord  and  of  the  Word,  thus  neither 
could  they  receive  ; hence  it  may  be  manifest,  that  the  house 
or  city,  which  should  not  receive  the  disciples,  is  not  meant, 
but  that  they  are  meant  who  are  within  the  church,  and  do 
not  live  the  life  of  faith  ; every  one  may  see  that  a whole  city 
could  not  be  damned  on  that  account,  because  they  did  not 
receive  the  disciples,  and  instantly  acknowledge  the  new  doc- 
trine which  they  preached.  By  the  dust  also,  which  they 
formerly  put  on  the  head,  when  they  were  in  grief  and  repent- 
ance, is  signified  what  was  damned,  as  in  Jeremiah,  “They  sit 
in  the  earth , the  elders  of  the  daughter  of  Zion  are  silent,  they 
have  caused  dust  to  come  up  upon  their  head  / they  have  girded 
themselves  with  sackcloth,  the  virgins  of  Jerusalem  have  caused 
their  head  to  go  down  into  the  earthf  Lam.  ii.  10.  And  in 
Ezekiel,  “They  shall  cry  bitterly,  and  shall  cause  dust  to  come 
up  upon  their  heads , they  roll  themselves  in  ashes,”  xxvii.  30. 
And  in  Micah,  “ Weeping  weep  ye  not  in  the  house  of  Aphrah, 
roll  thyself  in  the  dustf  i.  10.  And  in  the  Revelation,  “ They 
cast  dust  upon  their  heads , and  cried  weeping  and  wailing, 


7419,  7420.] 


EXODUS. 


395 


xviii.  19  ; and  also  in  the  historicals  of  the  Word  throughout: 
by  dust  on  the  heads,  and  also  by  casting  down  the  body  and 
the  head  to  the  earth,  and  there  rolling  in  the  dust,  was  repre- 
sented humiliation,  which,  when  genuine,  is  of  such  a nature, 
that  the  person  acknowledges  and  perceives  himself  damned, 
but  received  from  damnation  by  the  Lord,  see  n.  2327,  3694, 
4347,  5420,  5957.  By  the  dust,  into  which  the  golden  calf, 
which  they  made  in  the  wilderness,  was  bruised  and  ground, 
is  also  signified  what  is  damned,  concerning  which  it  is  thus 
written  in  Moses,  “I  took  your  sin,  the  calf  which  ye  made, 
and  burned  it  with  lire;  and  bruised  it  by  grinding  it  well, 
until  it  was  made  small  into  dust , and  I cast  the  dust  thereof 
into  the  brook  descending  from  the  mountain,’7  Dent.  ix.  21. 
By  dust  also  is  signified  what  is  damned  in  the  following  pas- 
sages: “ Jehovah  God  said  to  the  serpent,  Upon  thy  belly  thou 
shalt  walk,  and  dust  thou  shalt  eat  all  the  days  of  thy  life,’’ 
Genesis  iii.  14.  And  in  Micah,  “ Feed  thy  people  according 
to  the  days  of  eternity,  the  nations  shall  see,  and  shall  blush 
at  all  their  might,  they  shall  lick  dust  as  the  serpent,”  vii.  14, 
16,  17.  And  in  Isaiah,  “ Dust  shall  be  bread  for  the  serpent ,” 
lxv.  25.  Again,  in  the  same  prophet,  “ Descend  and  sit  upon 
the  dust,  O virgin  daughter  of  Babel,”  xlvii.  1.  And  in  Da- 
vid, “ Our  soul  is  bowed  to  the  dust , our  belly  cleaveth  to  the 
earth”  Psalm  xliv.  25.  Again,  uMy  soul  cleaveth  to  the  dust, 
vivify  me,”  Psalm  cxix.  25.  Dust,  in  the  Word,  signifies  also  a 
sepulchre,  likewise  what  is  low,  and  also  what  is  numerous. 

7419.  “ And  it  shall  become  lice.” — That  hereby  is  signified 
that  hence  shall  arise  evils,  appears  from  the  signification  of 
lice,  as  denoting  evils  ; but  what  evils  they  are,  and  from  what 
origin,  may  be  manifest  from  the  correspondence  of  evils  with 
such  vermin,  that  they  denote  principally  the  evils  which  are 
in  the  sensual  principle,  or  altogether  in  the  external  man  ; 
hence  is  the  correspondence,  because  lice  are  in  the  outermost 
skin,  and  are  there  within  filth  and  under  a scab  : of  this  de- 
scription also  is  the  sensual  principle  of  those  who  have  been 
in  the  science  of  faith,  but  in  the  life  of  evil  ; when  that  science 
is  taken  away  from  them,  as  is  the  case  with  such  in  the  other 
life,  they  then  become  of  a gross  and  stupid  mind : they  have 
occasionally  appeared,  being  filthy  and  causing  aversion  : in- 
festations by  evils  are  signified  by  their  biting.  That  lice  have 
this  signification,  cannot  be  confirmed  by  other  passages  from 
the  Word,  for  they  are  mentioned  only  in  David,  where  he  is 
speaking  of  Egypt,  Psalm  cv.  31. 

7420.  “ In  all  the  land  of  Egypt.” — That  hereby  is  signified 
through  the  whole  natural  mind,  appears  from  the  signification 
of  the  land  of  Egypt,  as  denoting  the  natural  mind,  see  n, 
5276,  5278,  5280,  5288,  5301. 


396  EXODUS.  [Chap.  vjii. 

7421.  “ And  they  did  so.” — That  hereby  is  signified  the 
effect,  appears  without  explication. 

7422.  “And  Aaron  stretched  out  his  hand  with  his  staff.” 
— That  hereby  is  signified  the  power  of  internal  truth  by  exter- 
nal truth,  appears  from  what  was  said  above,  n.  7382,  where 
like  words  occur. 

7423.  “ And  smote  the  dust  of  the  land.” — That  hereby  is 
signified  that  things  damned  were  removed  away,  appears  from 
what  was  said  above,  n.  7418. 

7424.  “ And  it  was  a louse  in  man  and  in  beast.” — That 
hereby  is  signified  that  interior  and  exterior  evils  of  lusts  were 
thence  derived,  appears  from  the  signification  of  lice,  as  denot- 
ing evils,  see  n.  7419;  and  from  the  signification  of  man 
(homo),  as  denoting  good,  see  n.  4287,  5302,  thus  in  the  oppo- 
site sense  evil  ; and  from  the  signification  of  beast,  as  denot- 
ing the  affection  of  good,  and  in  the  opposite  sense  the  affection 
of  evil,  or  lust,  see  n.  45,  46,  142,  143,  246,  714,  715,  719,  776, 
2179,  2180,  3218,  3519,  5198  ; but  when  man  and  beast  are 
named  together,  then  by  man  is  signified  interior  good,  and, 
in  the  opposite  sense,  interior  evil,  and  by  beast  exterior  good, 
and,  in  the  opposite  sense,  exterior  evil.  The  reason  why  by 
man  is  signified  interior  good  or  evil,  is,  because  man  is  man 
by  virtue  of  his  internal  man,  and  its  quality,  but  not  from  the 
external  man,  for  the  external  man  is  not  a man  without  the 
internal ; and  that  the  external  man  may  be  also  a man,  it  must 
be  altogether  subordinate  to  the  internal,  so  as  not  to  act  from 
itself  but  from  the  internal  : that  by  beast  is  signified  exterior 
good,  and,  in  the  opposite  sense,  exterior  evil,  is,  because  beasts 
have  not  an  internal  given  them  such  as  man  has;  the  internal 
which  they  have  is  immersed  in  the  external,  insomuch  that  it 
is  one  with  it,  and  at  the  same  time  looks  downwards  or  to- 
wards the  earth,  without  any  elevation  towards  interior  things. 
They  are  called  evils  of  lusts,  because  all  evils  are  of  lust,  in- 
asmuch as  lusts  are  of  loves.  Interior  evils  are  distinguished 
from  exterior  evils  by  this,  that  interior  evils  are  of  the  thought 
and  will,  and  exterior  evils  are  of  act:  that  there  are  interior 
evils  and  not  exterior,  is  evident  from  this  consideration,  that 
a man  may  be  evil,  and  yet  in  the  external  form  appear  as  a 
well-disposed  man,  yea  as  a man  of  faith  and  conscience  ; some 
also  ha/ve  the  skill  to  pass  for  angels  in  appearance,  when  yet 
interiorly  they  are  devils;  such  may  be  the  difference  between 
the  interior  form  which  is  of  the  spirit  and  the  exterior  form 
which  is  of  the  body. 

7425.  “ All  the  dust  of  the  land  became  a louse  in  the  whole 
land  of  Egypt.” — That  hereby  is  signified  that  those  things  were 
from  what  was  damned,  appears  from  the  signification  of  the 
dust  of  the  land,  as  denoting  what  is  damned,  see  above,  n. 
7418  ; and  from  the  signification  cf  lice,  as  denoting  evils,  see 


7421—7430.] 


EXODUS. 


397 


n.  7419  ; and  from  the  signification  of  the  land  of  Egypt,  as 
denoting  the  natural  mind,  see  also  above,  n.  7420. 

7426.  “ And  the  magicians  did  so  with  their  enchantments 
to  bring  forth  lice.” — That  hereby  is  signified  an  attempt  to 
pervert  divine  order,  and  to  effigy  what  was  alike  in  these  also, 
appears  from  the  signification  of  did,  as  denoting  an  attempt 
to  act  the  like,  for  it  follows  that  they  could  not ; and  from  the 
signification  of  magicians  and  enchantments,  as  denoting  to 
pervert  divine  order,  and  to  effigy  what  is  like  in  the  external 
form,  see  n.  7296,  7297,  7337  ; and  from  the  signification  of 
bringing  forth  lice,  as  denoting  to  produce  those  evils  which 
are  signified  by  lice,  see  n.  7419. 

7427.  “And  they  could  not.” — That  hereby  is  signified  with- 
out effect,  appears  without  explication. 

7428.  “And  there  was  a louse  in  man  and  in  beast.” — That 
hereby  are  signified  evils  interior  and  exterior,  appears  from 
what  was  said  above,  n.  7424,  where  like  words  occur. 

7429.  “And  the  magicians  said  to  Pharaoh.” — That  hereby 
is  signified  perception  and  communication  with  those  who  are 
in  evils,  appeals  from  the  signification  of  saying,  as  denoting 
perception,  see  n.  1791,  1815,  1819,  1822,  1829,  1919,  2080, 
2619,  2862,  3509,  5743  ; that  it  denotes  also  coinn  umication, 
see  n.  3060,  4131,  6228,  7291,  7381;  and  from  the  significa- 
tion of  magicians,  as  denoting  those  who  pervert  divine  order, 
and  effigy  what  is  like  in  the  external  form,  see  just  above, 
n.  7426  ; and  from  the  representation  of  Pharaoh,  as  denoting 
those  who  are  in  falses  and  infest,  see  n.  6651,  6679,  6683, 
7107,  7110,  7126,  7142,  7317,  in  the  present  case  who  are  in 
evils,  because  they  are  now  in  a state  of  evil,  after  that  false 
reasonings  have  been  taken  away,  as  is  evident  from  what  goes 
before. 

7430.  “This  is  the  finger  of  God.” — That  hereby  is  signi- 
fied that  the  power  was  from  the  Divine  Being  or  Principle, 
appears  from  the  signification  of  the  finger  of  God,  as  denot- 
ing power  from  the  Divine  Being  or  Principle;  the  reason 
why  finger  denotes  power,  is,  because  fingers  are  of  the  hands, 
and  by  hands  is  signified  power,  n.  878,  4931  to  4937,  6344, 
6413,  6948.  That  finger  denotes  power  is  manifest  also  from 
the  following  passages:  “When  1 look  at  the  heavens,  the 
work  of  thy  fingers,  the  moon  and  the  stars  which  thou  hast 
prepared,”  Psalm  viii.  3.  And  in  Luke,  “Jesus  said,  If  by  the 
fi/nger  of  God  I cast  out  demons,  certainly  the  kingdom  of  God 
is  come  to  you,”  xi.  20.  The  circumstance  of  Jesus  taking  the 
deaf  man  who.  had  an  impediment  in  his  speech  apart  from  the 
people,  and  putting  his  finger  into  his  ears , and  spitting  and 
touching  his  tongue,  Mark  vii.  32,  33,  was  also  representative 
of  divine  power.  That  finger  represents  power  is  evident  also 
from  the  rituals  of  the  church  amongst  the  Jews,  that  blood 


398 


EXODUS. 


[Chap,  vm, 

should  he  put  upon  the  thumb,  and  that  the  priest  should  sprin- 
kle  the  blood  with  his  linger,  concerning  which  it  is  thus  written 
in  Moses,  “Thou  shalt  kill  a ram,  and  shalt  put  of  the  blood 
upon  the  thumb  of  the  right  hand  of  Aaron  and  his  sons , and 
upon  the  thumb  of  his  right  foot ,”  Exod.  xxix.  20.  “The  priest 
shall  take  of  the  blood  of  the  trespass-offering,  and  the  priest 
shall  put  it  upon  the  tip  of  the  right  ear  of  him  that  is  to  be 
cleansed  from  the  leprosy,  and  upon  the  thumb  of  his  right 
hand  and  upon  the  thumb  of  his  right  foot.  Afterwards  the 
priest  shall  dip  his  right  finger  in  the  oil,  which  is  upon  the 
palm  of  his  left  hand \ and  shall  sprinkle  of  the  oil  in  his 
finger  seven  times  before  Jehovah  ; of  the  residue  of  the  oil, 
which  is  upon  the  palm  of  his  hand,  the  priest  shall  put  upon 
the  tip  of  the  right  ear  of  him  that  is  to  be  cleansed,  and 
iipon  the  thumb  of  his  right  hand , and  upon  the  thumb  of  his 
right  foot*  Levit.  xiv.  14,  16,  17.  “Thou  shalt  take  of  the  blood 
of  the  heifer,  and  shalt  put  it  on  the  horns  of  the  altar  with 
thy  finger ,”  Exod.  xxix.  12 ; besides  also,  Levit.  iv.  6 ; ix.  9 : 
that  those  things  signified  arcana  of  heaven,  and  things  holy, 
is  manifest  from  this  consideration,  that  the  Word  is  from  the 
Divine  Being  or  Principle,  and  that  it  is  inspired  as  to  every 
apex,  Luke  xvi.  17  ; this  is  also  the  case  with  the  above  pas- 
sages ; that  the  thumb  and  finger  denote  the  power  of  good  by 
truth,  is  evident  from  the  internal  sense  of  those  passages. 
Power  is  also  signified  by  finger  in  David,  “Blessed  is  Jehovah 
that  teacheth  my  hands  to  war,  and  my  fingers  to  fight,”  Ps. 
cxliv.  1 ; and  in  Isaiah,  “He  shall  not  have  respect  to  altars 
the  work  of  his  hands , and  what  his  fingers  have  madefl  xvii. 
8;  altars  denote  worship  in  general,  n.  4541  ; the  work  of  the 
hands,  and  what  the  tingers  have  made,  denote  such  things  as 
are  from  the  proprium,  thus  which  are  from  man’s  own  power. 

“And  the  heart  of  Pharaoh  was  firmly  fixed.” — That  hereby 
is  signified  obstinacy,  may  be  seen  above,  n.  7272. 

7431.  “And  he  did  not  hearken  to  them.” — That  hereby  is 
signified  non-obedience,  as  above,  see  n.  7224,  7278,  7301,  7339. 

7432.  “As  Jehovah  spake.” — That  hereby  is  signified  ac- 
cording to  prediction,  see  also  above,  n.  7302,  7340,  7414. 

7432.  Verses  16,  17,18,  19,20.  And  Jehovah  said  to  Moses, 
Rise  early  in  the  morning , and  stand  before  Pharaoh , be- 
hold he  goeth  forth  to  the  waters , and  thou  shalt  say  to  him , 
Thus  saith  Jehovah , Send  my  people , and  let  them  serve  me. 
Because  if  thou  dost  not  send  away  my  people , behold  I send 
into  thee , and  into  thy  servan  ts , and  into  thy  people,  and  into 
thy  houses , a noxious  flying  thing  ‘ and  the  houses  of  the  Egyp- 
tians shall  be  filled  with  the  noxious  flaying  thing , and  also 
the  land  upon  which  they  are.  And  I will  distinguish  in 
that  day  the  land  of  Goshen , on  which  my  people  stand , that 
the  7\oxious  flying  thing  be  not  there , to  the  intent  that  thou 


7431—7335.] 


EXODUS. 


399 


mayest  know,  that  I Jehovah  am  in  the  midst  of  the  land. 
And  I will  set  redemption  between  my  people , and  between  thy 
people  • to-morrow  shall  this  sign  be.  And  Jehovah  did  so, 
and  the  grievous  noxious  flying  thing  came  to  the  house  of  Pha- 
raoh, and  to  the  house  of  his  servants , and  into  all  the  land  of 
Egypt  : the  land  was  destroyed  from  before  the  noxious  flying 
thing.  And  Jehovah  said  to  Moses,  signifies  instruction  again. 
Rise  early  in  the  morning,  signifies  elevation  to  a still  greater 
sign  of  power.  And  stand  before  Pharaoh,  signifies  the  ap- 
pearance of  the  Divine  Being  or  Principle  to  those  who  are  in 
evils.  Behold,  he  goeth  forth  to  the  waters,  signifies  that  from 
those  evils  they  again  think  falses.  And  thou  shalt  say  to  him. 
Thus  saith  Jehovah,  signifies  command.  Send  my  people,  and 
let  them  serve  me,  signifies  that  they  should  leave  those  who 
are  of  the  spiritual  church,  that  they  may  worship  their  God 
in  freedom.  Because  if  thou  dost  not  send  away  my  people, 
signifies  if  they  did  not  leave.  Behold,  I send  into  thee,  and 
into  thy  servants,  and  into  thy  people,  and  into  thy  houses,  a 
noxious  flying  thing;  signifies  that  they  would  have  the  malev- 
olent false  principle  in  all  and  singular  things.  And  the  houses 
of  the  Egyptians  shall  be  filled  with  the  noxious  flying  thing, 
and  also  the  land*  upon  which  they  are,  signifies  that  falses  of 
malevolence  shall  occupy  all  things  of  the  natural  mind.  And 
I will  distinguish  in  that  day  the  land  of  Goshen,  on  which  my 
people  stand,  that  the  noxious  flying  thing  be  not  there,  signi- 
fies that  they  shall  not  be  able  to  infest  by  falses  of  malevolence 
those  who  are  of  the  spiritual  church,  although  they  sloill  be 
near  them.  To  the  intent  that  thou  mayest  know  that.  I Jeho- 
vah am  in  the  midst  of  the  land,  signifies  apperception  thence, 
that  the  Lord  is  the  ordy  God  of  the  church.  And  I will  set 
redemption  between  my  people  and  between  thy  people,  sig- 
nifies the  liberation  of  those  who  are  of  the  spiritual  church 
from  those  who  are  in  the  hells  near.  To-morrow  shall  this 
sign  be,  signifies  the  manifestation  of  divine  power  thence  for 
ever.  And  Jehovah  did  so,  signifies  that  it  was  so  done  as  it 
was  said.  And  the  grievous  noxious  flying  thing  came  to  the 
house  of  Pharaoh,  and  to  the  house  of  his  servants,  and  into  all 
the  land  of  Egypt,  signifies  that  malevolent  falses  burst  forth 
from  all  sides  amongst  them.  The  land  was  destroyed  from 
before  the  noxious  flying  thing,  signifies  that  the  natural  mind 
was  corrupted  as  to  truth. 

'7434.  k‘And  Jehovah  said  to  Moses.’’ — That  hereby  is  sig- 
nified instruction  again,  appears  from  the  signification  of  saying, 
when  by  Jehovah  to  Moses,  as  denoting  instruction,  see  n.  718b, 
7226,  7267,  7304,  7380,  7415,  in  the  present  case  instruction 
again,  because  it  is  said  what  should  be  again  done. 

7435.  “Rise  early  in  the  morning.” — That  hereby  is  signi- 
fied elevation  to  a still  greater  sign  of  power,  appears  from  the 


EXODUS. 


11)0 


[Chap.  viii. 


consideration  of  rising  in  the  morning,  as  denoting  elevation ; 
tha*-  to  rise  denotes  elevation,  see  n.  2401,  2785,  2912,  2927,  3171, 
4103  ; and  also  that  the  morning  denotes  elevation,  see  n.  7306  ; 
properly  by  rising  in  the  morning  is  signified  a state  of  illustra- 
tion, n.  3458,  3723,'  but  whereas  illustration,  which  is  effected 
from  the  Divine  Being  or  Principle  by  an  influx  of  good  and 
truth,  is  not  given  amongst  the  evil,  who  are  represented  by 
Pharaoh  and  the  Egyptians,  but  elevation  to  attention,  there- 
fore by  rising  in  the  morning  early  is  here  signified  such  eleva- 
tion ; that  it  denotes  to  a still  greater  sign  of  power,  is  evident 
from  what  follows,  where  a sign  still  new  is  treated  of. 

7436.  “And  stand  before  Pharaoh.” — That  hereby  is  signi- 
fied the  appearance  of  the  Divine  Being  or  Principle  to  those 
who  are  in  evils,  appears  from  the  signification  of  standing 
before  any  one,  as  denoting  presence,  in  the  present  case  the 
appearance  of  the  Divine  Being  or  Principle,  because  Moses 
was  to  stand,  who  is  truth  from  the  Divine  Being  or  Principle, 
by  which  the  Divine  Being  or  Principle  appears ; and  from 
the  representation  of  Pharaoh,  as  denoting  tho^e  who  are  in 
falses,  in  the  present  case  who  are  in  evils,  as  above,  n.  7429. 

7437.  “Behold,  he  goeth  forth  to  the  waters.” — That  hereby 
is  signified  that  from  those  evils  they  again  think  falses,  ap- 
pears from  the  signification  of  going  forth,  as  denoting  thought 
from  evils  to  falses,  for  they  who  are  in  evils,  when  they  think 
from  those  evils  to  falses,  are  said  to  go  forth,  for  evil,  inas- 
much as  it  is  of  the  will,  is  inmost,  and  the  false  is  out  of  it, 
because  the  false  is  of  the  understanding,  consequently  of  the 
thought ; this  is  signified  by  going  forth  in  the  spiritual  sense ; 
evil  action  is  also  from  an  evil  will,  as  in  Mark  vii.  21,  22,  23  ; 
and  from  the  signification  of  waters,  as  denoting  truths,  and,  in 
the  opposite  sense,  falses,  see  n.  739,  790,  2702,  3058,  3424, 
4676,  5668  ; and  that  the  waters  of  the  river  of  Egypt,  to  which 
Pharaoh  would  go  forth,  denote  falses,  see  n.  7307.  As  to  what 
concerns  thought  from  evils  to  falses,  it  is  to  be  noted  that  they 
who  are  in  evils  cannot  do  otherwise  than  think  from  them  to 
falses,  for  evils  are  of  their  will  and  consequent  love,  and  falses 
are  of  their  thought  and  consequent  faith,  for  what  a man  wills, 
this  he  loves,  and  what  he  loves,  this  he  confirms  and  defends, 
and  evils  cannot  be  confirmed  and  defended  except  by  falses  ; 
hence  in  the  Word,  where  evil  is  compared  to  a city,  falses  are 
compared  to  the  walls  round  about  the  city.  The  reason  why  they 
who  are  in  evils  think  to  falses,  by  which  they  may  defend  evils, 
is,  because  evils  are  the  very  delights  of  their  life,  insomuch 
that  they  are  their  very  life,  wherefore  when  they  aj^prehend 
from  others  that  they  are  evils,  to  prevent  their  appearing  so 
they  devise  falses,  by  which  they  may  make  evils  not  to  be 
believed  to  be  evils ; but  if  the  evils  dare  not  appear  by  falses, 
they  are  concealed  in  the  interiors,  nor  do  they  manifest  them- 


7436—7439.] 


EXODUS. 


401 


selves  except  when  the  fear  of  the  law,  or  also  the  fear  of  the 
loss  of  reputation  for  the  sake  of  gain,  or  for  the  sake  of  acquir- 
ing honours,  ceases,  in  which  case  evils  burst  forth  either  by 
arts  or  by  hostilities.  From  these  considerations  it  may  he 
manifest,  that  they  who  are  in  evils  cannot  do  otherwise  than 
think  from  evils  to  falses : the  case  is  the  same  also  with  those 
who  are  in  a state  of  good,  in  that  the}r  cannot  do  otherwise 
than  think  from  good  to  truths ; for  good  and  truth  are  con- 
joined, and  also  evil  and  the  false,  insomuch  that  he  who  knows 
that  any  one  is  in  good,  may  know  that  he  is  in  the  truth  of 
good  ; and  that  he  who  is  in  evil,  is  in  the  false  of  his  evil,  and 
that  he  is  so  far  in  the  false,  as  he  excels  in  the  talent  of  rea- 
soning and  perverting,  and  in  such  case  as  he  is  in  the  fear  of 
the  loss  of  reputation  for  the  sake  of  gain  and  honours,  and  as  he 
wills  to  be  in  the  freedom  of  doing  evil : (what  is  wonderful) 
persons  of  this  description,  after  that  for  some  time  they  had 
defended  evils  by  falses,  come  next  to  persuade  themselves  that 
evils  are  goods,  and  that  falses  are  truths. 

7438.  “And  thou  shalt  say  to  him,  Thus  saith  Jehovah.” — 
That  hereby  is  signified  command,  see  above,  n.  7036,  7310. 

7439.  “ Send  my  people  and  let  them  serve  me.” — That 
hereby  is  signified  that  they  should  leave  those  who  are  of  the 
spiritual  church,  that  they  may  worship  their  God  in  freedom, 
appears  from  the  signification  of  sending  or  sending  away,  as 
denoting  to  leave ; and  from  the  representation  of  the  sons  of 
Israel,  who  are  here  my  people,  as  denoting  those  who  are  of 
the  spiritual  church,  see  n.  6426,  6637,  6862,  6868,  7035,  7062, 
7198,  7201,  7215,  7223  ; and  from  the  signification  of  serving 
Jehovah,  as  denoting  to  worship;  that  they  should  worship  in 
freedom,  is  evident  from  what  follows,  verses  21,  22,  23,  also 
from  this  consideration,  that  all  worship,  which  is  true  worship, 
must  be  in  freedom.  That  the  sons  of  Israel  are  called  the  peo- 
ple of  Jehovah,  was  not  because  they  were  better  than  other 
nations,  but  because  they  represented  the  people  of  Jehovah,, 
that  is,  those  who  were  of  the  Lord’s  spiritual  kingdom  : that 
they  were  not  better  than  other  nations,  is  evident  from  their 
life  in  the  wilderness,  in  that  they  did  not  believe  at  all  in 
Jehovah,  but  in  heart  believed  in  the  gods  of  the  Egyptians ;; 
as  is  manifest  from  the  golden  calf  which  they  made  to  theuir 
selves,  and  which  they  called  their  gods,  who  brought  them 
forth  out  of  the  land  of  Egypt,  Exod.  xxxii,  8 ; it  is  evident  also 
from  their  life  afterwards  in  the  land  of  Canaan,  treated  of  in 
the  historicals  of  the  Word  ; also  from  what  was  said  of  them 
in  the  propheticals  of  the  Word,  and,  lastly,  by  the  Lord  : 
hence  also  it  is,  that  few  of  them  are  in  heaven,  for  they  have 
received  a lot  in  the  other  life  according  to  their  life : be  not 
therefore  willing  to  believe,  that  they  were  elected  for  heaven 
before  others  ; for  they  who  believe  so,  do  not  believe  that  every 

VOL.  vii.  20 


402 


EXODUS. 


[Chap.  viii. 

one’s  life  remains  with  him  after  death  ; neither  do  they  believe 
that  man  is  to  be  prepared  for  heaven  during;  his  whole  life  in 
the  world,  and  that  this  is  effected  of  the  Lord’s  mercy,  arid  not 
that  they  are  admitted  into  heaven  from  mercy  alone,  without 
any  regard  to  the  manner  in  which  they  have  lived  ; such  an 
opinion  concerning  heaven  and  concerning  the  Lord’s  mercy  is 
induced  by  the  doctrine  respecting  faith  alone,  and  respecting 
salvation  by  faith  alone  without  good  works  ; for  the  main- 
tainers  of  this  doctrine  have  no  concern  about  the  life  ; hence 
also  they  believe  that  evils  can  be  wiped  away  like  tilth  by 
water,  and  thus  that  man  can  be  transmitted  instantaneously 
into  the  life  of  good,  consequently  be  admitted  into  heaven  ; 
not  knowing  that  if  the  life  of  evil  was  taken  away  from  the 
evil,  they  would  have  nothing  of  life  at  all ; also  that  if  they 
who  are  in  the  life  of  evil,  were  to  be  admitted  into  heaven, 
they  would  feel  hell  in  themselves,  and  this  more  grievous, 
the  more  interiorly  they  were  admitted  into  heaven.  From 
these  considerations  now  it  may  be  manifest,  that  the  Israelites 
and  Jews  were  not  at  all  elected,  but  only  accepted  to  represent 
those  things  which  are  of  heaven ; and  that  there  was  an  expe- 
diency that  this  should  be  done  in  the  land  of  Canaan,  because 
the  church  of  the  Lord  had  been  there  from  the  most  ancient 
times,  and  hence  all  the  places  there  were  made  representative 
of  celestial  and  divine  things:  thus  also  the  Word  could  be 
written,  wherein  names  might  signify  such  things  as  are  of  the 
Lord  and  of  his  kingdom. 

7440.  “ Because  if  thou  dost  not  send  away  my  people.” — 
That  hereby  is  signified  if  they  did  not  leave,  appears  from  the 
signification  of  sending  away,  as  denoting  to  leave ; and  from 
the  signification  of  the  people  of  Jehovah,  as  denoting  those 
who  are  of  the  Lord’s  spiritual  church,  as  just  above,  n.  7439. 

7441.  “ Behold  I send  into  thee,  and  into  thy  servants,  and 
into  thy  people,  and  into  thy  houses,  a noxious  flying  thing.” 
— That  hereby  is  signified  that  they  would  have  the  false  of 
malevolence  in  all  and  singular  things,  appears  from  the  signi- 
fication of  Pharaoh,  of  his  servants,  and  of  his  people,  as  denot- 
ing all  and  singular  things  which  are  of  the  natural  mind,  see 
n.  7396 ; when  it  is  also  added  into  the  houses,  it  signifies  also 
into  the  interiors  of  that  mind,  as  above,  n.  7407  ; and  from  the 
signification  of  the  noxious  flying  thing,  as  denoting  the  falses 
of  that  evil,  which  was  signified  by  the  prodigy  which  precedes, 
thus  the  falses  of  malevolence  ; what  falses,  therefore,  and  of 
what  kind,  are  here  signified  by  the  noxious  flying  thing,  is  plain 
from  the  evils  in  which  they  originate  ; that  those  evils  were  the 
evils  which  are  in  the  extremes  of  the  natural  mind,  thus  which 
are  in  the  sensual  principle,  see  above,  n.  7419  ; the  falses  thence 
derived  are  of  the  same  kind  ; these  falses  are  what  are  also  sig- 
nified by  the  flies  of  Egypt  in  Isaiah,  “ It  shall  come  to  pass  in 


7440—7442.] 


EXODUS. 


403 


that  day,  Jehovah  shall  hiss  at  the  fly  which  is  in  the  extremity 
of  the  rivers  of  Egypt , and  at  the  bee  which  is  in  the  land  of 
Ashur,  which  shall  come,  and  shall  all  rest  in  the  rivers  of  deso- 
lations and  in  the  clefts  of  the  rocks,”  vii.  18,  19 ; the  fly  in  the 
extremity  of  the  rivers  of  Egypt  denotes  the  falses  which  are  in 
the  extremes  of  the  natural  mind,  thus  which  are  in  the  sensual 
principle  nearest  the  body ; these  falses  are  compared  to  such 
an  insect  because  the  falses  in  that  principle  are  exactly  like 
insects  flying  in  the  air,  and  obscuring  interior  things,  and  also 
causing  hurt  to  them  ; for  the  things  which  are  in  that  principle 
are  for  the  most  part  imaginary,  and  are  fallacies,  the  reason- 
ings from  which  are  like  such  things  as  are  founded  in  air.  The 
noxious  flying  thing  of  this  kind  is  mentioned  only  in  David, 
Psalm  lxxviii.  45,  and  Psalm  cv.  31,  where  Egypt  is  also  treated 
of.  It  is  to  be  noted,  that  flying  things  in  the  Word  all  signify 
things  intellectual,  and  thence  truths,  and,  in  the  opposite  sense, 
falses,  n.  40,  745,  776,  778,  866,  988,  3219,  5149 ; but  the  flying 
things  of  the  lowest  sort,  which  are  insects,  signify  truths,  and, 
in  the  opposite  sense,  falses,  which  are  more  ignoble  and  ob- 
scure, as  those  are  which  are  proper  to  the  sensual  principle, 
for  those,  unless  they  be  illustrated  by  interior  things,  are  alto- 
gether in  obscurity  and  darkness,  being  next  to  the  body,  and 
thence  near  to  terrestrial  things  where  celestial  things  termi- 
nate, and  are  immersed  in  thick  darkness. 

7442.  u And  the  houses  of  the  Egyptians  shall  be  filled  with 
the  noxious  flying  thing,  and  also  the  land  upon  which  they 
are.” — That  hereby  is  signified  that  the  falses  of  malevolence 
shall  occupy  all  things  of  the  natural  mind,  appears  from  the 
signification  of  filling,  as  denoting  to  occupy  ; and  from  the 
signification  of  the  houses  of  the  Egyptians,  as  denoting  the 
interiors  of  the  natural  mind,  see  above,  n.  7407 ; and  from 
the  signification  of  the  noxious  flying  thing,  as  denoting  falses 
of  malevolence,  see  just  above,  n.  7441 ; and  from  the  signifi- 
cation of  the  land  of  Egypt,  as  denoting  the  natural  mind  in 
general,  see  n.  5276,  5278,  5280,  5288,  5301.  How  the  case 
herein  is,  that  also  the  interiors  of  the  natural  mind  shall  be 
occupied  by  the  falses  of  evil  which  are  in  the  extremes  of  that 
mind,  it  may  be  expedient  briefly  to  say  : those  things  which 
flow-in  through  heaven  from  the  Lord  at  man,  flow-in  into  his 
interior,  and  proceed  even  to  the  ultimates  or  extremes,  and 
there  are  presented  sensible  to  may,  consequently  they  flow-in 
even  into  the  sensual  principle,  and  through  this  into  those 
things  which  are  of  the  body  : if  the  sensual  principle  be  over- 
charged with  phantasies  arising  from  fallacies  and  appearances, 
and  especially  if  arising  from  falses,  then  the  truths  which  flow- 
in  are  turned  into  similar  things  in  that  principle,  for  they  are 
received  there  according  to  the  form  induced,  see  n.  7343 : so 
far  also  as  truths  are  turned  into  falses,  so  far  the  interiors, 


EXODUS. 


4-04 


[Chap.  viii. 


through  which  the  passage  is,  are  closed,  and  at  length  there  is 
no  further  opening  than  for  the  transflux  merely  of  what  may 
give  a faculty  of  reasoning,  and  of  confirming  evils  by  falses. 
This  being  the  case  with  man,  it  is  necessary  that,  during 
Regeneration,  his  natural  principle  be  regenerated  even  to  the 
sensual ; for  unless  that  principle  be  regenerated,  there  is  no 
reception  of  truth  and  good,  since,  as  was  said  above,  the  in- 
flowing truth  is  there  perverted,  and  in  such  case  the  interiors 
are  closed  ; wherefore  when  the  exteriors  are  regenerated,  the 
'whole  man  is  regenerated ; this  was  signified  by  the  Lord’s 
words  to  Peter,  when  he  washed  his  feet,  “ Simon  Peter  said, 
Lord,  thou  shalt  not  wash  my  feet  only,  but  also  my  hands  and 
any  head  : Jesus  said  unto  him,  He  who  is  washed  needs  only 
to  have  his  feet  washed,  and  is  wholly  clean,”  John  xiii.  9,10; 
by  feet  are  signified  natural  things,  n.  2162,  3761,  3696,  4280, 
4938  to  4952  ; by  washing  is  signified  to  purify,  n.  3147,  3954 ; 
yy  hands  are  signified  the  interiors  of  the  natural  principle,  and 
‘.oy  the  head  spiritual  things ; hence  it  is  evident  what  is  meant 
by  him  that  is  washed  needing  only  to  have  his  feet  washed, 
•and  being  wholly  clean,  viz.,  that  man  is  then  regenerated, 
when  he  is  regenerated  also  as  to  the  exteriors  which  are  of  the 
natural  principle ; when  therefore  man  is  regenerated  as  to  the 
natural  principle,  then  all  things  in  that  principle  are  subordi- 
nate to  the  interiors,  and  when  interior  things  flow-in  into  that 
principle,  they  flow-in  as  into  their  common  or  general  princi- 
ples, by  which  they  present  themselves  sensibly  to  man ; when 
:this  is  the  case  with  man,  there  is  then  felt  by  him  an  affection 
'of  the  truth  which  is  of  faith,  and  an  affection  of  the  good 
which  is  of  charity.  But  the  sensual  principle  itself,  which  is 
the  ultimate  of  the  natural  principle,  cannot  be  regenerated 
'without  difficulty,  by  reason  that  it  is  altogether  overcharged 
with  material  ideas  arising  from  things  terrestrial,  corporeal, 
and  worldly  ; therefore  the  man  who  is  regenerated,  especially 
at  this  day,  is  not  regenerated  as  to  the  sensual  principle,  but 
as  to  the  natural  principle  which  is  next  above  the  sensual,  to 
which  he  is  elevated  by  the  Lord  from  the  sensual  principle 
when  he  thinks  of  the  truths  and  goods  of  faith ; the  faculty  of 
'elevation  from  the  sensual  principle  is  what  man  is  gifted  with 
who  is  regenerated  by  the  Lord : concerning  the  quality  of  the 
sensual  principle,  and  concerning  elevation  of  the  thought 
•above  it,  see  n.  5084,  5089,  5904,  6183,  6201,  6310,  6311,  6313, 
6314,  6316,  6318,  6564,  6598,  6612,  6614,  6622,  6624,  6844, 
6845,  6948,  6949. 

7 7443.  “And  I will  distinguish  in  that  day  the  land  of  Go- 

shen, on  which  my  people  stand,  that  the  noxious  flying  thing 
'be  riot  there.” — That  hereby  is  signified  that  they  shall  not  be 
able  to  infest,  by  falses  of  malevolence,  those  who  are  of  the 
-spiritual  church,  although  they  are  near  them,  appears  from  the 


7443—7445.] 


EXODUS. 


405 


signification  of  distinguishing,  as  denoting  to  separate  so  that 
there  shall  be  no  communication ; and  from  the  signification  of 
dav,  as  denoting  state,  see  n.  23,  487,  488,  493,  893,  2788,  3462, 
3785,  4850  ; hence  to  distinguish  in  that  day  denotes  to  separate 
in  that  state  ; and  from  the  signification  of  the  land  of  Goshen, 
as  denoting  the  midst  or  inmost  in  the  natural  principle,  see  n. 
5910,  6028,  6031,  6068,  and  because  the  sons  of  Israel  were  in 
Goshen,  as  denoting  also  the  church,  n.  6649;  and  from  the 
signification  of  the  sons  of  Israel,  who  are  here  the  people  of 
Jehovah,  as  denoting  those  who  are  of  the  spiritual  church,  see 
above,  n.  7439  ; and  from  the  signification  of  the  noxious  flying 
thing,  as  denoting  the  false  of  malevolence,  see  above,  n.  7441 ; 
thus,  by  the  noxious  flying  thing  not  being  there,  is  denoted, 
that  they  were  not  able  to  flow-in,  consequently  not  to  infest 
by  those  falses.  The  reason  why  they  could  not  infest  by  those 
falses,  is,  because  those  falses  are  falses  derived  from  evils  in 
the  extremes  of  the  natural  mind,  or  in  the  sensual  principle, 
from  which  sensual  principle,  thus  from  the  falses  therein,  they 
who  are  principled  in  good  and  truth  are  capable  of  being  ele- 
vated, according  to  what  was  said  just  above,  n.  7442;  and 
when  they  are  elevated,  they  are  then  also  separated  from  those 
who  are  in  falses  there.  i 

7444.  “ To  the  intent  that  thou  mayest  know  that  I Jehovah 
am  in  the  midst  of  the  land.5’ — That>  hereby  is  signified  apper- 
ception that  the  Lord  is  the  only  God  of  the  church,  appears 
from  the  signification  of  knowing,  as  denoting  apperception^ 
and  from  the  signification  of  the  midst  of  the  land,  as  denoting 
where  truth  and  good  are  to  those  who  are  of  the  Lord’s  church ; 
the  inmost  is  where  truth  derived  from  good  is,  n.  3436,  6068, 
6084,  6103  ; thus  by  the  midst  of  the  land  is  signified  the  church, 
the  like  as  by  the  land  of  Goshen  just  above  spoken  of,  n.  7443 ; 
by  I am  Jehovah  is  signified,  that  he  is  the  only  I AM,  thus 
that  he  is  the  only  God ; that  Jehovah  in  the  Word  is  the  Lord, 
see  n.  1343,  1736,  2921,  3003,  3035,  5663,  6303,  6905,  694-5, 
6956:  hence  it  is  evident,  that  by  the  words,  “To  the  intent 
thou  mayest  know  that  I am  Jehovah  in  the  midst  of  the  land,” 
is  signified  apperception  that  the  Lord  is  the  only  God  of  the 
church. 

7445.  “And  I will  set  redemption  between  thy  people  and 
between  my  people.” — That  hereby  is  signified  the  liberation 
of  those  who  are  of  the  spiritual  church  from  those  who  are  in 
the  hells  near,  appears  from  the  signification  of  redemption,  as 
denoting  a bringing  forth  from  hell,  see  n.  7205,  and  as  being 
specifically  said  of  those  who  are  liberated  from  vastation,  in 
2959 ; and  from  the  representation  of  the  sons  of  Israel,  who 
are  here  my  people,  as  denoting  those  who  are  of  the  spiritual 
church,  see  n.  7439;  and  from  the  representation  of  the  Egyp- 
tians, who  are  here  thy  people,  as  denoting  those  who  are  in  the 


EXODUS. 


m 


[Chap.  viii. 


liells  near  and  infest,  see  n.  7090 : hence  it  is  evident,  that  by 
the  words,  “ I will  set  redemption  between  my  people  and  be- 
tween thy  people,”  is  signified  the  liberation  of  those  who  are 
of  the  spiritual  church  from  those  who  are  in  the  hells. 

7446.  “To-morrow  shall  this  sign  be.” — That  hereby  is  sig- 
nified the  manifestation  of  divine  power  thence  for  ever,  ap- 
pears from  the  signification  of  to-morrow,  as  denoting  for  ever, 
see  n.  3998;  and  from  the  signification  of  sign,  as  denoting  a 
confirmation  of  truth,  and  thus  knowledge,  see  n.  6870,  conse- 
quently the  manifestation  of  divine  power;  for  by  signs  formerly 
truth  was  manifested,  and  at  the  same  time  divine  power  was 
manifested. 

7447.  “And  Jehovah  did  so.” — That  hereby  is  signified,  that 
as  it  was  said  so  it  was  done,  appears  without  explication. 

7448.  “ And  the  grievous  noxious  flying  thing  came  to  the 
house  of  Pharaoh,  and  to  the  house  of  his  servants,  and  into  all 
the  land  of  Egypt.” — That  hereby  is  signified  that  malevolent 
falses  burst  forth  from  on  all  sides  amongst  them,  appears  from 
the  signification  of  the  noxious  flying  thing,  as  denoting  falses 
of  malevolence,  see  above,  n.  7441 ; and  from  the  signification 
of  the  house  of  Pharaoh,  the  house  of  his  servants,  and  all  the 
land,  as  denoting  all  and  singular  the  things  in  the  natural  prin- 
ciple, see  n.  7396,  7441,  7442,  in  the  present  case  from  all  and 
singular  things,  or  from  oft  all  sides  because  it  is  signified  that 
those  falses  burst  forth.  By  the  noxious  flying  thing  coming  to 
the  house,  is  signified  proximately,  that  falses  entered  where 
evils  were,  and  that  they  conjoined  themselves  witii  evils ; but 
when  falses  are  conjoined  with  evils,  then  evils  burst  forth  by 
falses;  hence  it  is,  that  by  the  noxious  flying  thing  coming  to 
the  house  of  Pharaoh  and  to  the  house  of  his  servants,  and  into 
all  the  land  of  Egypt,  is  signified  that  malevolent  falses  burst 
forth,  and  indeed  from  on  all  sides. 

7449.  “The  land  was  destroyed  from  before  the  noxious 
flying  thing.” — That  hereby  is  signified  that  the  natural  mind 
was  corrupted  as  to  all  truth,  appears  from  the  signification  of 
being  destroyed,  as  denoting  to  be  corrupted  ; and  from  the 
signification  of  the  land  of  Egypt,  as  denoting  the  natural  mind, 
see  n.  5276,  5278,  5280,  5288,  5301  ; and  from  the  signification 
of  the  noxious  flying  thing,  as  denoting  the  false  of  malevolence, 
see  n.  7441;  it  is  said  that  it  was  corrupted  as  to  all  truth,  for 
truth  is  altogether  corrupted  by  the  false  derived  from  evil. 

7450.  Verses  21  to  28.  And  Pharaoh  called  Moses  and 
Aaron , and  said , Go  ye , sacrifice  to  your  God  in  the  land. 
And  Moses  said , It  is  not  advisable  to  do  so , because  we  should 
sacrifice  the  abomination  of  the  Egyptians  to  Jehovah  our  God ; 
behold , we  should  sacrifice  the  abomination  of  the  Egyptians  to 
their  eyes , will  they  not  stone  us  t We  will  go  a way  of  three 
days  into  the  wilderness , and  will  sacrifice  to  Jehovah  our  God 


7446 — 7450.] 


EXODUS. 


407 


as  he  hath  said  unto  us.  And  Pharaoh  said , I will  send  you 
away , and  ye  shall  sacrifice  to  Jehovah  your  God  in  the  wilder- 
ness., only  in  removing  afar  off  ye  shall  not  remove  yourselves 
afar  off  to  go  ; supplicate  for  me.  And  Moses  said , Bdiold , 
I go  forth  from  being  with  thee , and  will  supplicate  to  J-hovah , 
that  he  may  remove  the  noxious  flying  thing  from  Pharaoh , 
from  his  servants , and  from  his  people,  to-morrow  • only  let  not 
Pharaoh  add  to  mock , //W  should  not  send:  away  the  people 
i>o  sacrifice  to  Jehovah.  And  Moses  went  forth  from  being  with 
Pharaoh , and  supplicated  to  Jehovah.  And  Jehovah  did  ac- 
cording to  the  word  of  Moses,  and  removed  the  noxious  flying 
thing  from  Pharaoh , from  his  servants , and  from  his  people , 
there  was  not  one  left.  And  Pharaoh  made  his  heart  heavy 
this  time  also , and  did  not  send  away  the  people.  And  Pharaoh 
called  Moses  and  Aaron,  signifies  the  presence  of  the  law  divine. 
And  said,  Go  ye,  sacrifice  to  your  God  in  the  land,  signifies  that 
they  did  not  oppose  their  worshipping  their  God,  hut  in  the 
neighbourhood  with  them.  And  Moses  said,  signifies  reply. 
It  is  not  advisable  to  do  so,  because  we  should  sacrifice  the 
abomination  of  the  Egyptians  to  Jehovah  our  God,  signifies 
that  infernal  filthiness  and  defilement  would  flow-in.  Behold,  we 
should  sacrifice  the  abomination  of  the  Egyptians  to  their  eyes, 
signifies  that  if  in  their  presence  divine  worship  was  infested 
with  such  things.  Will  they  not  stone  us?  signifies  that  thus 
they  would  extinguish  the -truths  of  faith,  which  are  of  worship. 
We  will  go  a way  of  three  days  into  the  wilderness,  signifies 
that  they  would  altogether  remove  themselves  afar  off  that  they 
might  be  in  freedom.  And  will  sacrifice  to  Jehovah  our  God, 
signifies  that  thus  there  would  be  worship.  As  he  has  said  unto 
us,  signifies  as  he  has  commanded.  And  Pharaoh  said,  I will 
send  you  away,  and  ye  shall  sacrifice  to  Jehovah  your  God  in 
the  wilderness,  signifies  that  they  would  leave  them,  and  not 
infest,  that  they  may  worship  their  God  in  freedom.  Only  in 
removing  afar  off  ye  shall  not  remove  yourselves  afar  off  to  go, 
signifies  although  they  be  in  nearness.  Supplicate  for  me,  sig- 
nifies that  they  should  intercede.  And  Moses  said,  Behold,  I 
go  forth  from  being  with  thee,  signifies  the  removal  of  the 
appearance  of  truth  divine  amongst  them.  And  will  supplicate 
to  Jehovah,  signifies  intercession.  That  he  may  remove  the 
noxious  flying  thing  from  Pharaoh,  from  his  servants,  and  from 
his  people,  signifies  that  there  may  be  an  end  of  that  state  as  to 
the  falses  of  malevolence.  To-morrow,  signifies  forever.  Only 
let  not  Pharaoh  add  to  mock,  that  he  should  not  send  away  the 
people  to  sacrifice  to  Jehovah,  signifies  if  so  be  he  does  not 
deceive  by  a lie,  and  does  not  leave  them  to  worship  their  God 
in  freedom.  And  Moses  went  forth  from  being  with  Pharaoh, 
signifies  the  removal  of  the  appearance  of  truth  divine  amongst 
those  who  are  in  the  falses  of  malevolence.  And  supplicated 


408 


EXODUS. 


[Chap.  viii. 

to  Jehovah,  signifies  intercession.  And  Jehovah  did  according 
to  the  word  of  Moses,  signifies  that  it  was  so  done  according  to 
the  word  of  the  Lord.  And  removed  the  noxious  flying  tiling 
from  Pharaoh,  from  his  servants,  and  from  his  people,  signifies 
the  end  of  this  state  of  the  false.  There  was  not  one  left,  sig- 
nifies a full  removal.  And  Pharaoh  made  his  heart  heavy  this 
time  also,  signifies  obstinacy  again.  And  did  not  send  away 
the  people,  signifies  that  they  would  not  leave  those  who  are  of 
the  spiritual  church. 

7451.  “And  Pharaoh  called  Moses  and  Aaron.” — That 
hereby  is  signified  the  presence  of  the  law  divine,  appears  from 
the  signification  of  calling,  as  denoting  presence,  see  n.  6177, 
7390  ; and  from  the  representation  of  Moses  and  Aaron,  as  de- 
noting the  law  divine,  Moses  the  internal  law,  and  Aaron  the 
external  law,  see  n.  7381,  7390. 

7452.  “And  said,  Go  ye,  sacrifice  to  your  God  in  the 
land.”' — That  hereby  is  signified  that  they  would  not  oppose 
their  worshipping  their  God,  but  that  they  should  do  it  in  the 
neighbourhood  amongst  them,  appears  from  the  signification  of 
saying,  Go  ye,  as  denoting  that  they  would  not  oppose;  and 
from  the  signification  of  sacrificing,  as  denoting  to  worship, 
see  above,  n.  7393  ; and  from  the  signification  of  in  the  land, 
viz.,  in  the  land  of  Egypt,  as  denoting  in  the  neighbourhood; 
that  in  the  land  denotes  in  the  neighbourhood,  is  evident  from 
the  reply  of  Moses,  “ that  it  was  not  advisable  to  do  so,  be- 
cause they  should  sacrifice  the  abomination  of  the  Egyptians 
to  their  eyes,  but  that  they  should  go  a way  of  three  days  into 
the  wilderness,  and  sacrifice  to  Jehovah  their  God  ;”  also  from 
the  reply  of  Pharaoh,  “ that  in  removing  afar  off  they  should 
not  remove  themselves  afar  off*  to  go,”  verses  21,  22,  23;  thus 
by  the  land  in  the  internal  sense  is  meant  where  they  are  who 
are  in  falses  and  infest,  concerning  the  nearness  of  whom,  see 
n.  7090. 

7453.  “And  Moses  said.” — That  hereby  is  signified  reply, 
see  above,  n.  7103,  7394. 

7454.  “ It  is  not  advisable  to  do  so,  because  we  should 
sacrifice  the  abomination  of  the  Egyptians  to  Jehovah  our 
God.” — That  hereby  is  signified  that  infernal  filthiness  and 
defilement  would  flow-in,  appears  from  the  signification  of  its 
not  being  advisable  to  do  so,  as  denoting  that  it  cannot  so  be 
done  ; and  from  the  signification  of  abomination,  as  denoting 
infernal  filthiness  and  defilement ; and  from  the  signification 
of  sacrificing  to  Jehovah  God,  as  denoting  to  worship  their  God, 
see  above,  n.  7452:  hence  by  sacrificing  to  Jehovah  God  the 
abomination  of  the  Egyptians,  is  signified  that  they  would 
worship  God  with  a worship  which  they  would  abominate  who 
are  in  falses  grounded  in  an  infernal  principle  contrary  to  that 
worship,  wdiich  would  infest  it.  How  the  case  herein  is,  is 


7451—7456.] 


EXODUS. 


m 


evident  from  those  tilings  which  manifest  themselves  in  the 
other  life  ; every  spirit,  and  especially  every  society,  have  about 
them  the  sphere  of  their  faith  and  their  life,  which  sphere  is 
a spiritual  sphere;  hereby  a spirit  is  distinguished,  and  espe^ 
cially  a society,  as  to  their  quality,  for  it  is  perceived  by  those 
who  are  in  perception,  sometimes  at  a considerable  distance ; 
and  this  although  they  are  in  concealment,  and  neither  com- 
municate by  thought  nor  by  speech  : this  spiritual  sphere  may 
be  compared  to  the  material  sphere  which  encompasses  the 
head  of  a man  in  the  world,  which  sphere  is  a sphere  of  effluvia 
exuding  from  him,  and  is  sensibly  smelt  by  sagacious  beasts ; 
concerning  the  spiritual  sphere  which  encompasses  spirits,  see 
n.  1048,  1053,  1316,  1504,  1519,  2401,  2489,  4464,  5179,  6206. 
From  these  considerations  it  may  be  manifest,  that  if  infernal 
spirits  were  near  at  hand  where  they  are  who  are  in  divine 
worship,  they  would  infest  them  by  their  sphere,  for  thus  they 
who  are  in  divine  worship  would  perceive  what  is  filthy  and 
abominable.  Hence  it  may  be  known  in  what  manner  it  is  to 
be  understood,  that  infernal  filthiness  and  defilement  would 
flow-in,  if  they  should  worship  God  in  a place  near  at  hand. 
From  what  has  been  said  concerning  the  spiritual  sphere,  or  the 
sphere  of  faith  and  life,  which  exhales  from  every  spirit,  and 
especially  from  a society  of  spirits,  it  may  further  be  manifest; 
that  there  is  nothing  at  all  concealed,  but  every  thing  is  in 
manifestation,  whatsoever  man  in  the  world  has  thought,  has 
spoken,  and  done,  for  these  are  the  things  which  constitute  that 
sphere  : such  a sphere  also  exudes  from  the  spirit  of  a man 
whilst  he  is  in  the  body  in  the  world  ; hence  also  it  is  known 
what  his  quality  is  : let  it  not  therefore  be  believed,  that  what 
things  a man  thinks  in  secret,  and  what  things  he  acts  in  secret, 
are  secret,  for  they  are  as  manifest  in  heaven  as  the  things 
which  appear  in  mid-day  light,  according  to  the  Lord’s  words 
in  Luke,  “There  is  nothing  concealed,  which  shall  not  be 
revealed,  or  hidden,  which  shall  not  be  known ; therefore 
whatsoever  things  ye  have  said  in  darkness,  shall  be  heard  in 
light,  and  what  ye  have  spoken  into  the  ear  in  closets,  shall  be 
preached  upon  the  tops  of  houses,”  xii.  2,  3. 

7455.  “ Behold  we  should  sacrifice  the  abomination  of  the 
Egyptians  to  their  eyes.” — That  hereby  is  signified  that  if  divine 
worship  was  performed  in  their  presence,  it  would  be  infested 
with  such  things,  appears  from  what  has  been  explained  just 
above,  n.  7454. 

7456.  “Will  they  not  stone  us  ?” — That  hereby  is  signified 
that  they -would  thus  extinguish  the  truths  of  faith  which  are 
of  worship,  appears  from  the  signification  of  stoning,  as  denot- 
ing to  extinguish  and  blot  out  falses,  but,  in  the  opposite  sense* 
when  by  the  evil,  as  denoting  to  extinguish  and  blot  out  the 
truths  which  are  of  faith  : if  the  infernal  filthiness  and  defile* 


no 


EXODUS. 


[Chap.  viii. 

ments  above  spoken  of  flowed-in  with  those  who  are  in  the  holy 
principle  of  worship,  the  holy  principle  of  worship  would  he 
extinguished  ; the  reason  is,  because  man,  when  he  is  in  the 
holy  principle  of  worship,  is  withheld  from  such  things,  and  they 
who  are  in  the  good  of  faith  and  of  life  are  elevated  from  the 
sensual  principle,  where  such  things  are,  but  when  such  objects 
flow-in,  then  the  defilements  are  excited  which  are  in  the 
sensual  principle,  and  from  which  man  is  withheld,  as  was  said, 
when  he  is  in  tlie  holy  principle  of  worship,  and  they  who  are 
in  good  are  elevated;  hence  is  extinguished  the  holy  principle 
of  worship;  this  may  also  he  evident  from  experience,  for  when 
a defiled  object  appears,  and  is  not  removed,  whilst  man  is  in 
divine  worship,  so  long  worship  perishes  and  is  extinguished: 
these  are  the  things  which  are  meant  by  the  truths  of  faith  which 
are  of  worship  being  extinguished  by  those  who  are  in  falses 
derived  from  evils,  if  they  were  at  hand.  As  to  what  concerns 
the  signification  of  stoning,  it  is  to  be  noted,  that  there  were 
two  punishments  of  death  amongst  the  Israelites  and  Jews, 
amongst  whom  the  representative  of  a church  had  been  insti- 
tuted, one  punishment  of  death  was  stoning,  the  other  was  hang- 
ing upon  wood  ; stoning  was  inflicted,  if  any  one  was  desirous 
to  destroy  the  truths  of  worship  which  were  commanded,  and 
hanging,  if  any  one  was  desirous  to  destroy  the  good  of  life; 
the  reason  why  they  were  stoned  who  were  desirous  to  destroy 
the  truths  which  are  of  worship,  was,  because  a stone  signified 
truth,  and,  in  the  opposite  sense,  the  false,  see  n.  643,  1298, 
3720,  6426  ; and  the  reason  why  they  were  hanged  upon  wood, 
who  were  desirous  to  destroy  the  good  which  is  of  life,  was, 
because  wood  signified  good,  and,  in  the  opposite  sense,  the  evil 
of  lusts,  see  n.  643,  2784,  2812,  3720.  That  the  punishment  of 
stoning  wras  inflicted,  if  any  one  destroy ed^tlie  truths  which  are 
of  worship,  is  evident  from  the  following  passages:  “At  length 
they  shall  cause  to  come  up  over  thee  a company,  and  they  shall 
stone  thee  with  a stone , and  they  shall  cut  thee  asunder  with 
their  swords,”  Ezek.  xvi.  40  ; speaking  of  Jerusalem  perverted, 
and  of  the  destruction  of  the  truth  of  faith  by  falses;  hence  it 
is  said  that  they  shall  stone  with  a stone,  and  also  that  they  shall 
cut  asunder  with  swords,  for  the  sword  signifies  truth  combat- 
ing and  destroying  the  false,  and,  in  the  opposite  sense,  the 
false  combating  and  destroying  truth,  see  n.  2799,  4499,  6353, 
7102 : in  like  manner  in  another  passage  in  the  same  prophet, 
“ Cause  to  come  up  against  them  a company,  that  the  company 
may  stone  them'  with  a stone , and  cut  them  asunder  with  their 
swords,”  xxiii.  47,  speaking  of  Jerusalem  and  Samaria,  whereby 
is  signified  the  church,  by  Jerusalem  the  church  celestial-spirit- 
ual, by  Samaria  the  church  spiritual,  and  in  that  chapter  is 
described  how  in  them  the  goods  and  truths  of  faith  were 
destroyed.  And  in  Moses,  u If  at  any  time  an  ox  shall  gore 


7457.] 


EXODUS. 


411 


[strike  with  a horn]  a man  or  woman,  that  he  die,  by  stoning  the 
ox  shall  be  stoned ,”  Exod.  xxi.  28  ; to  gore  [strike  with  a horn] 
a man  or  woman,  signifies  the  false  combating  and  destroying 
truth  and  good,  for  horn  denotes  the  false  combating,  and  also 
the  power  of  the.  false,  n.  2832;  by  man  (vir)  and  woman  is 
signified  truth  and  good  ; lienee  it  is  evident  what  is  the  internal 
sense  of  that  command,  and  what  the  reason  why  the  ox  was  to 
be  stoned.  Again,  “ He  who  blasphemetli  the  name  of  Jeho- 
vah by  slaying  shall  be  slain,  all  the  assembly  by  stoning  shall 
stone  him”  Levit.  xxiv.  16  ; to  blaspheme  the  name  of  Jehovah 
signifies  by  malevolent  falses  to  offer  violence  to  the  truths  and 
goods  which  are  of  worship;  that  the  name  of  Jehovah  denotes 
all  in  one  complex,  whereby  Jehovah  is  worshipped,  see  n.  2724, 
3006,  thus  that  it  denotes  the  all  of  faith  and  charity,  n.  6674; 
hence  also  “the  son  of  the  Israelitish  woman,  who  blasphemed 
the  name  of  Jehovah,  was  brought  forth  out  of  the  camp  and 
stoned ,”  Levit.  xxiv.  11, 14,  23.  It  was  also  ordered,  “ that  they 
who  served  other  gods  should  be  stoned ,”  Deut.  xvii.  3,  5 ; also 
“they  who  incited  to  serve  other  gods,”  Deut.  xiii.  7 — 11;  by 
serving  other  gods  is  signified  profane  worship,  by  which  true 
worship  is  extinguished.  The  reason  why  a married  damsel,  “ if 
virginities  were  not  found  appertaining  to  her,  was  to  be  stoned, 
because  she  had  wrought  folly  in  Israel,  by  committing  whore - 
dom  in  the  house  of  her  father,”  Deut.  xxii.  20,  21,  was,  because 
by  whoredom  was  signified  the  falsification  of  truth,  thus  its 
destruction,  n.  2466,  4865.  That  “ if  a man  lay  in  the  city  with 
a damsel  a virgin  betrothed  to  a man,  they  were  both  to  be 
stoned ,”  Deut.  xxii.  13,  14,  was  for  the  same  reason,  viz.,  on 
account  of  whoredom,  for  spiritual  whoredom  is  the  falsification 
of  truth.  And  in  Luke,  “They  concluded  amongst  themselves, 
if  they  should  say  that  the  baptism  of  John  was  from  heaven, 
he  would  say,  Why  did  ye  not  believe  him  ? but  if  they  should 
say  it  was  of  men,  all  the  people  would  stone  them,”  xx.  5,  6 ; 
in  which  passage  also  mention  is  made  of  stoning,  because  con- 
trary to  truth.  The  reason  why  the  Jews  willed  to  stone  Jesus, 
because  he  said,  “Before  Abraham  was  I am,”  John  viii.  58, 
59,  was,  because  that  nation  believed  it  to  be  false.  In  like 
manner  when  they  were  willing  to  stone  Jesus,  because  he 
said,  “He  and  his  Father  were  One,”  John  x.  30,  31,  32,  33; 
for  this  they  believed  to  be  blasphemy,  as  also  it  is  there  said. 
From  these  considerations  now  it  is  evident  what  stoning  is,  and 
why  commanded,  and  also  that  the  punishment  of  stoning  from 
ancient  times,  because  in  Egypt,  was  derived  from  the  represen- 
tatives of  the  ancient  church. 

7457.  “ We  will  go  a way  of  three  days  into  the  wilderness.” 
— That  hereby  is  signified  that  they  would  altogether  remove 
themselves  afar  off,  that  they  might  be  in  freedom,  appears 
from  the  signification  of  going  a way  of  three  days  into  the 


412 


EXODUS. 


[Chap.  viil. 

wilderness,  as  denoting  altogether  to  remove  themselves  afar; 
off : that  this  is  signified,  follows  from  the  things  which  are: 
contained  above  in  the  internal  sense,  viz.,  that  they  could  not 
worship  God  in  the  neighbourhood  and  presence  of  those  who 
were  from  hell,  see  above,  n.  7452,  7454,  7455,  7456  ; thus  that 
they  would  remove  themselves  afar  off,  that  they  might  be  in 
freedom.  ; 

7458.  “ And  will  sacrifice  to  Jehovah  our  God.” — That 
hereby  is  signified  that  thus  there  should  be  worship,  appears 
from  the  signification  of  sacrificing  to  Jehovah,  as  denoting 
worship,  see  above,  n.  7393,  7452;  and  as  denoting  worship 
when  in  freedom,  n.  7349. 

7459.  “ As  he  hath  said  to  us.” — That  hereby  is  signified  as 
he  has  commanded,  appears  without  explication. 

7460.  “ And  Pharaoh  said,  I will  send  you  away,  and  ye 
shall  sacrifice  to  Jehovah  your  God  in  the  wilderness.” — That 
hereby  is  signified  that  they  would  leave  and  not  infest,  that 
they  might  worship  their  God  in  freedom,  appears  from  the 
signification  of  sending  away,  as  denoting  to  leave,  thus  not  to 
infest;  and  from  the  signification  of  sacrificing  to  Jehovah  God, 
as  denoting  to  worship  their  God,  see  above,  n.  7458;  that  it 
denotes  in  freedom,  follows,  for  it  is  said  that  they  should  sacri* 
fice  in  the  wilderness,  consequently  not  so  in  the  neighbourhood, 
as  before ; that  in  the  neighbourhood  denotes  in  non-freedom, 
see  n.  7454,  7456. 

7461.  “ Only  in  removing  afar  off  ye  shall  not  remove  your- 
selves afar  off  to  go.” — That  hereby  is  signified  although  they 
are  in  the  neighbourhood,  appears  from  the  signification  of  not 
removing  afar  off,  as  denoting  not  to  be  at  a distance,  or  not  to 
be  remote  from  the  land  of  Egypt. 

7462.  “Supplicate  forme.” — That  hereby  is  signified  that 
they  should  intercede,  appears  from  the  signification  of  suppli- 
cating for  him,  when  it  is  said  by  Pharaoh  to  Moses,  as  denoting 
intercession,  as  above,  n.  7396. 

7463.  “And  Moses  said.  Behold  I go  forth  from  being  with 
thee.” — That  hereby  is  signified  the  removal  of  the  appearance 
of  truth  divine  amongst  them,  appears  from  the  representation 
of  Moses,  as  denoting  the  law  divine,  see  n.  6723,  6752,  thus 
also  truth  divine,  n.  7014,  7382  ; and  from  the  signification  of 
going  forth,  as  denoting  removal,  as  above,  n.  7404  ; for  by 
Pharaoh  calling  Moses  and  Aaron,  is  signified  the  presence  of 
truth  divine,  n.  7455 ; hence  in  the  present  case  by  going  forth 
from  him,  is  signified  removal.  As  to  what  concerns  the 
presence  and  removal  of  truth  divine  amongst  the  evil,  it  is  to 
be  noted,  that  sometimes  truth  from  the  Divine  Being  or  Prin- 
ciple appears  to  them,  and  this  by  the  presence  of  an  angel 
near  them  ; but  truth  from  the  Divine  Being  or  Principle  does 
not  flow-in  with  them  through  the  interiors,  as  with  the  good. 


7458—7463.] 


EXODUS. 


413 


for  the  interiors  with  them  are  closed,  but  only  affects  their 
exteriors  ; when  this  is  the  case  they  are  in  fear,  and  thence  in 
humiliation,  for  the  presence  of  truth  from  the  Divine  Being  or 
Principle  smites  them  with  dismay,  and  strikes  them  with  fear 
as  of  death  ; but  when  truth  from  the  Divine  Being  or  Principle 
is  removed,  they  then  return  into  their  former  state,  and  are 
without  fear:  these  things  are  meant  by  the  presence  of  the 
appearance  of  truth  divine,  and  by  its  removal : this  also  was 
represented  by  Pharaoh,  in  that  he,  when  Moses  was  present 
with  him,  humbled  himself,  and  promised  to  send  away  the 
people,  that  they  might  sacrifice  to  Jehovah  ; but  when  Moses 
went  forth  from  him  he  made  his  heart  heavy,  verse  28  follow- 
ing,, for  Moses,  as  was  shown  above,  represented  the  law  divine, 
or  truth  divine.  The  reason  why  the  lawT  divine  is  the  same 
thing  with  truth  divine,  is,  because  the  law  divine  signifies  the 
Word,  and  thus  truth  divine.  That  the  law  signifies  the  Word, 
and  thus  truth  divine,  is  manifest  from  the  following  passages: 
“ Jesus  said,  Is  it  not  written  in  your  law . I said,  Ye  are  gods? 
if  he  called  them  gods  to  whom  the  Word  of  God  was  effectual, 
and  the  scripture  cannot  be  broken,”  John  x.  34,  35 ; written 
in  the  law  denotes  in  the  Word,  for  it  is  written  in  David.  Again, 
“The  multitude  said,  We  have  heard  out  of  the  law , that  Christ 
abideth  for  ever,”  John  xii.  34;  this  also  is  written  in  David. 
Again,  in  the  same  Evangelist,  “Jesus  said,  That  the  word 
written  in  the  law  might  be  fulfilled,  they  hated  me  without  a 
cause,”  xv.  25  ; this  also  is  in  David.  And  in  Luke,  “ It  is 
written  in  the  law  of  the  Lord,  that  every  male  opening  the 
womb  should  be  called  a holy  thing  to  the  Lord  ; and  that  they 
should  offer  a sacrifice,  according  to  what  is  written  in  the  law 
of  the  Lord,  a pair  of  turtle  doves,  or  two  young  pigeons,”  ii. 
23,  24,  39  ; this  is  in  Moses.  Again,  in  the  same  Evangelist, 
“ A lawyer  tempting  Jesus  said,  What  shall  I do  that  I may 
receive  the  inheritance  of  eternal  life?  Jesus  said  to  him,  What 
is  written  in  the  law,  how  readest  thou?”  x.  25,  26.  Again,  in 
the  same  Evangelist,  “ The  law  and  the  prophets  were  until 
John  ; from  that  time  the  kingdom  of  God  is  evangelized  : it  is 
easier  for  heaven  and  earth  to  pass,  than  one  tittle  of  the  law 
to  failfi  xvi.  16,  17  ; besides  in  the  passages  where  the  Word 
is  called  the  law  and  the  prophets,  as  Matt.  v.  18  ; vii.  12 ; xi. 
13  ; xxii.  40.  And  in  Isaiah,  “ Bind  together  the  testimony, 
seal  up  the  law  for  my  disciples,”  viii.  16,  where  the  law  denotes 
the  Word.  Again,  “Lying  sons,  sons  who  have  not  willed  to 
hear  the  law  of  Jehovah ,”  xxx.  9.  Again,  “ He  shall  set  judg- 
ment in  the  earth,  in  his  law  the  islands  shall  hope,”  xlii.  4, 
speaking  of  the  Lord,  his  law  denotes  the  Word.  Again,  “Jeho- 
vah shall  magnify  his  lawf  xlii.  21.  And  in  Jeremiah,  “Thus 
saith  Jehovah,  If  ye  will  not  obey  me,  to  go  in  my  law,  which 
1 have  given  before  you,  and  hear  the  Word  of  my  servants  the 


EXODUS. 


41  + 


[Chap.  viii. 


prophets”  xxvi.  4,  5,  where  the  law  denotes  the  Word  ; besides 
in  several  other  passages  : hence  it  is  evident,  that  the  law  is 
the  Word,  and  because  it  is  the  Word,  it  is  truth  divine,  as  in 
Jeremiah,  “This  is  the  covenant  which  I will  establish  with 
the  house  of  Israel  after  those  days,  saith  Jehovah,  I will  give 
my  law  in  the  midst  of  them  and  will  write  it  on  their  heart  f 
xxxi.  33,  where  the  law  of  Jehovah  denotes  truth  divine.  That 
the  law,  in  an  extended  sense,  is  the  whole  Word,  in  a less  ex* 
tended  sense  the  historical  Word,  in  a still  less  extended  sense 
the  Word  which  was  written  by  Moses,  and  in  a confined  sense 
the  precepts  of  the  decalogue,  see  n.  6752.  From  these  con* 
siderations  now  it  may  be  manifest,  why  it  is  said  that  Moses 
represents  both  the  law  divine  and  also  the  truth  divine. 

7464.  “And  will  supplicate  to  Jehovah.” — That  hereby  is 
signified  intercession,  see  n.  7396,  7461. 

7465.  “That  he  may  remove  the  noxious  flying  thing  from 
Pharaoh,  from  his  servants,  and  from  his  people.” — That  hereby 
is  signified  that  there  maybe  an  end  of  that  state  as  to  falsesof 
malevolence,  appears  from  the  signification  of  the  noxious  fly- 
ing thing,  as  denoting  the  falses  of  malevolence,  see  n.  7441; 
and  from  the  representation  of  Pharaoh,  as  denoting  those  who 
are  in  falses  derived  from  evils,  and  infest,  see  above;  and  from 
the  signification  of  his  servants  and  his  people,  as  denoting  all 
and  singular,  see  n.  7396,  7441 ; to  remove  those  falses  of 
malevolence  from  all  and  singular  who  infest,  is  to  put  an  end 
to  this  state.  It  is  to  be  noted,  that  every  miracle  done  in 
Egypt  signifies  the  peculiar  state  into  which  they  come  who 
are  in  falses  and  infest  in  the  other  life  ; there  are  ten  states 
into  which  they  successively  come,  before  they  are  altogether 
stripped  of  all  truth’  thus  before  they  are  cast  into  hell  ; for 
they  who  are  in  the  science  of  faith,  but  in  evil  of  life,  after 
death  are  not  immediately  conveyed  into  hell,  but  successively  ; 
they  are  convinced  first  that  they  are  in  evil,  and  afterwards 
the  science  of  faith  is  taken  away  from  them,  and  at  length  they 
are  left  to  the  evil  of  their  own  life ; this  is  effected  by  several 
successive  states  ; these  states  are  what  are  described  by  the 
miracles  done  in  Egypt,  consequently  by  the  evils  which  befell 
the  Egyptians  before  they  were  immersed  in  the  Red  Sea  [ynare 
suph)  :*  these  arcana  cannot  be  known  without  revelation  ; 
the  angels  have  better  knowledge  of  them  than  of  ordinary 
things. 

7466.  “ To-morrow.” — That  hereby  is  signified  for  ever,  see 
n.  3998,  7399. 

7467.  “ Only  let  not  Pharaoh  add  to  mock,  that  he  should 
not  send  away  the  people  to  sacrifice  to  Jehovah.” — That  hereby 
is  signified  if  so  be  he  does  not  deceive  by  a lie,  and  does  not 


* See  note  at  n.  6907. 


74:64:— 7m.] 


EXODUS. 


415 


leave  them  to  worship  their  God  in  freedom,  appears  from  the 
representation  of  Pharaoh,  as  denoting  those  who  are  in  falses 
derived  from  evils,  and  infest;  and  from  the  signification  of 
mocking,  as  denoting  to  deceive  by  a lie  ; and  from  the  signifi- 
cation of  sending  away,  as  denoting  to  leave;  and  from  the 
representation  of  the  sons  of  Israel,  as  denoting  those  who  are 
of  the  spiritual  church  ; and  from  the  signification  of  sacrificing 
to  Jehovah,  as  denoting  to  worship  their  God,  see  n.  7393,  7452, 
7458  ; that  it  must  be  in  freedom,  see  n.  7454,  7456  : from  these 
considerations  it  is  evident,  that  by  the  words,  Only  let  not 
Pharaoh  add  to  mock,  that  h6  should  not  send  away  the  people 
to  sacrifice  to  Jehovah,”  is  signified  if  so  be  he  does  not  deceive 
by  a lie,  and  does  not  leave  those  who  are  of  the  spiritual  church 
to  worship  their  God  in  freedom. 

7468.  “And  Moses  went  forth  from  being  with  Pharaoh.” — 
That  hereby  is  signified  the  removal  of  the  appearance  of  truth 
divine  amongst  those  who  are  in  falses  of  malevolence,  appears 
from  what  was  said  above,  n.  7462. 

7469.  “And  supplicated  to  Jehovah.” — That  hereby  is  sig- 
nified intercession,  see  above,  n.  7396,  7461. 

7470.  “And  Jehovah  did  according  to  the  word  of  Moses.” 
• — That  hereby  is  signified  that  it  was  so  done  according  to  the 
Word  of  the  Lord,  appears  from  what  was  explained  above,  n. 
7406. 

7471.  “And  removed  the  noxious  flying  thing  from  Pha- 
raoh, from  his  servants,  and  from  his  people.” — That  hereby  is 
signified  the  end  of  that  state  of  the  false,  appears  from  what 
was  said  above,  n.  6465,  where  like  words  occur. 

7472.  “There  was  not  one  left.” — That  hereby  is  signified 
a full  removal,  appears  without  explication. 

7473.  “And  Pharaoh  made  his  heart  heavy  this  time  also.” 
— That  hereby  is  signified  obstinacy  again,  appears  from  the 
signification  of  fixing  firm,  of  hardening,  and  of  making  heavy 
the  heart,  as  denoting  obstinacy,  see  n.  7272,  7300,  7305. 

7474.  “And  did  not  send  away  the  people.” — That  hereby 
is  signified  that  they  did  not  leave  those  who  were  <4*  the  spirit- 
ual church,  appears  from  the  signification  of  sending  away,  as 
denoting  to  leave;  and  from  the  representation  of  the  sons  of 
Israel,  who  are  here  the  people,  as  denoting  those  who  are  of 
the  spiritual  church,  see  n.  6426,  6637,  6862,  6868,  7035,  7062, 
7298,  7202,  7215,  7223.  As  to  what  concerns  the  spiritual 
church,  which  is  here  represented  by  the  sons  of  Israel,  it  is  to 
be  noted,  that  it  is  internal  and  external ; and  that  they  are  in 
the  internal  church  who  are  in  the  good  of  charity,  and  that 
they  are  in  the  external  church  who  are  in  the  good  of  faith; 
they  who  are  in  the  good  of  charity  are  they  who,  from  charity 
towards  the  neighbour,  see  the  truths  which  are  of  faith;  but 
they  who  are  in  the  good  of  faith  are  they  who,  from  faith 


416 


EXODUS. 


[Chap.  viii. 

respect  charity,  thus  who  do  good,  not  from  the  affection  of 
charity,  but  from  the  obedience  of  faith,  that  is,  because  it  is 
so  commanded  ; these  latter  are  they  who  are  here  properly 
represented  by.  the  sons  of  Israel,  for  these  latter  are  they  who 
in  the  other  life  are  infested  by  those  who  are  in  falses  ; for  they 
■who  are  in  the  affection  of  charity  cannot  be  so  infested,  inas- 
much as  the  spirits  who  are  in  falses  and  evils  cannot  have  ac- 
cess to  those  who  are  in  that  good,  because  the  Lord  is  in  that 
good  ; if  these  are  infested,  it  is  only  done  as  to  the  fallacies 
and  appearances,  by  which  they  believed  what  is  not  true  to 
be  true,  also  as  to  such  things  as  the  doctrine  of  their  church 
taught  for  truths,  which  yet  are  not  truths  ; in  the  other  life 
they  willingly  reject  falses,  and  receive  truths,  by  reason  that 
the  good  of  charity  is  recipient  of  truth,  inasmuch  as  it  loves  it 
and  desires  it.  Infestations  having  been  so  often  mentioned,  it 
may  be  expedient  to  say  what  they  are,  and  of  what  quality : 
infestations  are  effected  by  injections  of  the  false  against  truths, 
and  those  falses  are  refuted  by  an  influx  from  heaven,  that  is, 
through  heaven  from  the  Lord,  with  those  who  are  infested ; 
in  such  a state  they  are  held  who  are  in  vastation  as  to  falses, 
until  they  have  imbued  the  truths  which  are  of  faith,  and  by 
degrees  interior  truths  ; and  so  far  as  they  have  imbued  these 
truths,  so  far  they  are  liberated  from  infestation.  Infestations 
are  not  temptations,  for  temptations  are  effected  with  anguish 
of  conscience,  for  they  who  are  in  temptations  are  held  in  a 
state  of  damnation,  hence  they  have  anguish  and  grief.  From 
these  considerations  it  is  evident,  what  is  the  quality  of  vasta- 
tions  in  the  other  life,  in  which  they  are  who  are  in  the  good 
of  faith  ; these  vastations  are  vastations  of  the  false  ; but  vas- 
tations  with  those  who  have  not  been  in  the  good  of  faith,  but 
scientifically  in  some  truth  of  faith,  yet  in  the  life  of  evil,  are 
vastations  of  truth  ; they  who  are  vastated  as  to  falses,  succes- 
sively imbue  the  truths  and  goods  of  faith  and  charity;  but 
they  who  are  vastated  as  to  truths,  successively  put  off  truths, 
and  imbue  the  evils  which  have  been  of  their  life  : from  these 
considerations  it  may  be  manifest,  what  is  meant  in  the  Word 
by  vastations  and  desolations. 


CONTINUATION  OF  THE  SUBJECT  CONCERNING  THE  SPIRITS  AND 
INHABITANTS  OF  THE  PLANET  MARS. 

7475.  THE  spirits  of  the  planet  Mars  appear  to  them- 
selves as  men , such  as  they  have  been  in  the  world  f on  which 
account  also  they  appear  in  like  manner  to  others , for  every 
one  in  the  other  life  appears  to  others  as  lie  appears  to  him: 


7475 — 7478-1 


EXODUS. 


417 


self,  because  perception  is  communicated . Whilst  I was  won - 
dering  at  this , they  said  that  they  cannot  appear  otherwise , 
because  when  they  lived  in  the  world , 

spirits  clothed  with  a body , and  because  they  then  thought  little 
about  their  body,  and  only  about  the  life . of  their  spirit  in  the 
body ; hence , when  they  come  into  the  other  life,  they  scarce 
knoio  that  the  state  of  life  is  changed,  and  inasmuch  as  they 
then  also  think  about  the  life  of  their  spirit,  in  like  manner  as 
in  the  world,  therefore  they  then  appear  like  to  themselves. 
All  spirits  are  indeed  in  the  human  form,  but  not  in  so  ex- 
tant* a form  as  the  spirits  of  Mars  are  in,  for  with  these 
latter  the  idea  remains  such  as  they  had  in  the  world.  More- 
over also , with  those  who,  during  their  abode  in  the  world, 
know  and  believe  that  in  the  other  life  they  shall  be  in  the 
human  form,  as  the  body  grows  down,  so  that  thought  grows 
up,  wherefore  when  they  put  off  the  body,  which  had  served 
them  for  use  in  the  world,  from  the  idea  impressed,  they  re- 
main like  to  themselves. 

7476.  The  spirits  of  Mars  are  amongst  the  spirits  who  are 
the  best  of  all  from  the  earths  of  the  world  of  this  sun,  fo-r 
they  are  for  the  most  part  celestial  men,  not  unlike  those  who 
were  of  the  most  ancient  church  on  this  earth,  concerning  whom 
see  n.  1114  to  1125,  and  elsewhere.  When  .they  are  repre- 
sented as  to  their  quality,  they  are  represented  with  the  face 
in  heaven,  and  with  the  body  in  the  world  of  spirits  / and 
such  of  them  as  are  angels,  with  the  face  towards  the  Lord, 
and  with  the  body  in  heaven. 

They,  more  than  other  spirits,  acknowledge  and  adore 
our  Lord ; they  say  that  Lie  is  the  only  God,  and  that  Lie 
rules  both  heaven  and  the  universe,  and  that  all  good  is  from 
Him  : they  say  that  it  is  the  Lord  who  leads  them,  and  that 
also  he  frequently  appears  amongst  them  in  their  earth.  That 
the  Lord  rules  both  heaven  and  the  universe,  is  a truth  also 
known  to  Christians  in  this  earth  from  the  Lord’s  words  in 
Matthew,  uAll  power  is  given  to  me  in  heaven  and  in  earth  f 
xxviii.  18,  but  they  do  not  believe  it  as  they  who  are  from  the 
earth  Mars. 

7478.  On  a time  when  the  Lord  was  named,  L saw  that 
those  spirits  humbled  themselves  so  inmostly  and  prof oundly , as 
cannot  be  described : for  in  their  humiliation  they  have  the 
thought,  that  of  themselves  they  are  in  hell,  and  that  thus  they 
are  altogether  unworthy  to  look  to  the  Lord,  who  is  the  holy 
principle  itself  • they  were  so  profoundly  in  that  thought 

* It  is  difficult  to  give  the  true  and  full  sense  of  the  original  Latin,  term  cxtans 
as  here,  and  in  other  places,  applied  by  our  author.  Suffice  it  to  observe,  that  the 
term  is  derived  from  the  verb  exto , signifying  to  stand  or  stick  out,  so  as  to  be  seen 
above  other  things,  and  it  is  in  this  sense  that  the  translator  has  adopted  the  Eng- 
lish extant , and  wishes  it  to  be  understood  aooordingly. 

VOT-.  VTT. 


27 


418 


EXODUS. 


[Chap.  viiL 


grounded  in  faith,  that  they  were  as  it  were  out  of  themselves, 
and  they  remained  in  it  on  their  knees,  until  the  Lord  elevated 
them,  and  then  as  it  were  drew  them  out  from  hell : when . they 
emerge  thus  from  humiliation,  they  are  full  of  good'  and  of 
love,  and  hence  of  joy  of  heart.  When  they  so  humble  them. ■- 
selves,  they  do  not  turn  the  face  to  the  Lord,  for  this  at  the 
time  they  dare  not  do,  but  turn  it  away.  The  spirits  who  were 
around  me  said,  that  they  never  saw  such  humiliation. 

7479.  L have  discoursed  with  some  from  that  earth , con- 
cerning the  faith  of  those  who  dwell  there  : they  said  that  they 
there  believe,  that  nothing  appertains  to  them  but  what  is  filthy 
and  infernal,  and  that  all  good  is  of  the  Lord ; yea , they  said 
further,  that  of  themselves  they  are  devils,  and  that  the  Lord 
draws  them  out,  and  continually  withholds  them  from  hell. 
They  wondered  that  so  many  evil  spirits  encompassed  me,  and 
that  they  also  spake  to  me  ; but  it  was  given  to  reply,  that  this 
is  permitted  them,  to  the  intent  that  L may  thence  know  what 
is  their  quality,  and  why  they  are  in  hell,  and  that  this  is  ac- 
cording to  their  life  ; it  was  also  given  to  say,  that  there  were 
several  amongst  them  whom  L had  known  when  they  lived  in 
the  world,  and  that  they  were  then  in  appointments  of  great 
dignity,  but  the  world  had  entire  possession  of  their  hearts  : 
howbeit,  that  no  evil  spirit,  even  the  most  infernal , can  hurt  me, 
because  L am  continually  protected  by  the  Lord. 

7480.  L have  been  instructed,  that  the  spirits  of  Mars  have 
reference  to  some  principle  which  is  interior  in  man,  and  in- 
deed a middle  principle  between  the  intellectual  and  the  will- 
principle,  thus  to  thought  grounded  in  affection,  and  they  who 
are  the  best  of  them,  to  the  affection  of  thought ; hence  it  is 
that  their  face  acts  in  unity  with  their  thought,  nor  are  they 
able  to  impose  upon  any  one  by  false  pretences,  on  which  subject 
see  what  was  before  said  concerning  them,  n.  7360,  7361. 

7481.  And  whereas  they  have  such  reference  in  the  Grand 
Mam,  that  middle  province,  which  is  between  the  cerebr  um  and 
the  cerebellum,  corresponds  to  them / for  where  the  cerebrum  and 
the  cerebellum  are  conjoined  as  to  spiritual  operations,  with 
such  the  face  acts  in  unity  with  the  thought,  so  that  from  the 
face  the  very  affection  of  the  thought  shines  forth,  and  from 
the  affection  ( some  signs  also  coming  forth  from  the  eyes)  the 
coirimon  or  general  'principle  of  thought  shines  forth.  Where- 
fore when  they  were  near  in  their  attendance  on  me,  L sensibly 
upper  ceived  a drawing-back  of  the  front  part  of  the  head  towards 
the  hinder  part,  thus  of  the  cerebrum  towards  the  cerebellum. 

7482.  On  a time  when  the  spirits  of  Mars  were  attendant 
on  me,  and  occupied  the  sphere  of  my  mind,  they  found  spirits 
from  our  earth,  and  were  willing  to  infuse  themselves  also  into 
that  sphere  ; but  on  this  occasion  the  spirits  of  our  earth  be* 
came  as  insane,  by  reason  that  they  did  not  at  dll  agree  ; for 


EXODUS. 


419 


7479—7489.] 

the  spirits  of  our  earth  have  respect  to  themselves  and  the  world , 
thus  they  are  in  an  idea  turned  to  themselves  ; hut  the  spirits 
of  Mars  have  respect  to  heaven , thus  to  the  Lord  and  their  neigh- 
bour, hence  they  are  in  an  idea  turned  from  themselves  ; from 
this  circumstance  comes  contrariety , hut  on  this  occasion  there 
arrived  angelic  spirits  of  Mars , by  whose  coming  the  communi- 
cation was  taken  away , and  thus  the  spirits  of  our  earth  retired . 

7483.  There  was  presented  to  me  an  inhabitant  of  that 
earth ; his  face  was  like  the  face  of  the  inhabitants  of  our 
earth , but  the  lower  region  of  the  face  was  black , not  from  a 
beard , which  they  have  not , but  from  blackness  in  the  place  of 
it ; this  is  also  from  correspondence : the  blackness  extended 
itself  on  both  sides  even  to  the  ears  ; the  upper  part  of  the  face 
was  yellowish , like  the  faces  of  the  inhabitants  of  our  earth , 
who  are  not  guile  white. 

7484.  They  said , that  they  feed  on  the  fruits  of  trees,  and 
especially  on  a certain  round  fruit,  which  springs  up  out  of 
their  earth  ; moreover  also  on  pulse. 

7485.  They  are  clad  with  garments  which  they  weave  from 
the  cortical  fibres  of  some  trees,  which  have  such  a consistence 
as  to  admit  of  their  being  woven,  and  also  of  being  glued  to- 
gether by  a kind  of  gum.  which  they  have  amongst  them. 

7486.  Amongst  other  things  they  also  said,  that  on  their 
earth  they  have  the  skill  to  make  fluid  fires,  from  which  they 
derive  light  in  the  evening  and  night. 

7487.  The  subject  will  be  continued  concerning  the  inhab- 
itants and  spirits  of  Mars  at  the  close  of  the  follovnng  chapter. 


EXODUS. 

CHAPTER  THE  NINTH. 


THE  DOCTRINE  OF  CHARITY. 

7488.  FROM  what  has  been  said  concerning  the  loves  of 
self  and  the  world,  it  is  evident  that  all  evils  exist  from  them ; 
and  because  all  evils  exist  from  them,  all  falses  exist  from  them 
likewise  : and,  on  the  other  hand,  from  love  to  the  Lord  and 
love  towards  the  neighbour  all  goods  exist,  and  because  all 
goods  exist  from  them,  all  truths  exist  from  them  likewise. 

7489.  This  being  the  case,  it  is  evident,  that  so  far  as  man 
is  in  the  loves  of  self  and  the  world,  so  far  he  is  not  in  love  to* 


420  EXODUS.  [Chap.  ix. 

wards  the  neighbour,  still  less  in  love  to  the  Lord ; for  they 
are  opposite  loves. 

7490.  It  is  evident  also,  that  so  far  as  man  is  in  the  loves 
of  self  and  the  world,  so  far  he  does  not  know  what  charity  is, 
till  at  length  he  does  not  know  that  it  is ; also  that  a man  so 
far  does  not  know  what  faith  is,  insomuch  that  at  length  he 
does  not  know  that  it  is  any  thing ; and  further,  that  a man  so 
far  does  not  know  what  conscience  is,  insomuch  that  at  length 
he  does  not  know  that  it  is  ; yea,  that  a man  so  far  does  not 
know  what  a spiritual  principle  is,  thus  neither  what  the  life 
of  heaven  is ; and  lastly,  that  he  does  not  believe  that  a hea- 
ven is  given,  and  that  a hell  is  given,  consequently  he  does 
not  believe  that  life  after  death  is  given.  Such  are  the  effects 
of  self-love  and  the  love  of  world  when  they  bear  rule. 

7491.  The  good  of  heavenly  love,  and  the  truth  of  its  faith, 
are  continually  flowing-in  from  the  Lord,  but  where  the  loves 
of  self  and  the  world  bear  rule,  there  they  are  not  received ; 
but  where  these  latter  loves  bear  rule,  that  is,  are  continually 
in  the  thought,  are  regarded  as  an  end,  are  in  the  will,  and  con- 
stitute the  life,  with  such,  the  good  and  truth  which  flow-in 
from  the  Lord  are  either  rejected,  or  extinguished,  or  perverted. 

7492.  Where  they  are  rejected,  with  such  the  good  which 
is  of  love,  and  the  truth  which  is  of  faith,  are  held  in  contempt, 
and  also  in  aversion.  But  where  they  are  extinguished,  with 
such  the  good  which  is  of  love,  and  the  truth  which  is  of  faith, 
are  denied,  and  evils  and  falses,  which  are  contrary,  are  affirmed. 
But  where  they  are  perverted,  with  such  the  good  which  is  of 
love,  and  the  truth  which  is  of  faith,  are  purposely  misinter- 
preted, and  applied  to  favour  evil  and  the  false  thence  derived. 

7493.  The  loves. of  self  and  of  the  world  appertaining  to 
man  begin  to  have  rule,  when  he  comes  to  years  of  discretion 
and  to  be  his  own  master  ; for  then  man  begins  to  think  from 
himself,  or  from  a principle  in  himself,  and  in  such  case  he 
begins  to  appropriate  those  evils  to  himself,  and  this  the  more 
he  confirms  himself  as  to  a life  in  evil.  So  far  as  man  appro- 
priates evils  to  himself,  so  far  the  Lord  separates  the  good  of 
innocence  and  charity,  which  man  has  received  in  infancy  and 
childhood,  and  afterwards  at  times  receives,  and  stores  them 
up  in  his  interiors  ; for  the  good  of  innocence  and  the  good  of 

-charity  cannot  in  any  wise  be  together  with  the  evils  of  the 
above  loves ; and  the  Lord  is  not  willing  that  they  perish. 

7494.  They  therefore,  who  either  pervert,  or  extinguish,  or 
: reject  in  themselves  the  good  which  is  of  love,  and  the  truth 
, which  is  of  faith,  have  not  life  in  themselves ; for  the  life, 
' which  is  from  the  Divine  Being  or  Principle,  is  to  will  what 

is  good  and  believe  what  is  true ; but  they  who  do  not  will 
what  is  good  but  evil,  nor  believe  what  is  true  but  what  is 
false,  have  what  is  contrary  to  life ; this  contrary  to  life  is  hell, 


7490—74-94.] 


EXODUS. 


421 


and  is  called  death,  and  they  are  called  dead.  That  the  life 
of  love  and  faith  is  called  life,  and  also  eternal  life,  and  that 
they  who  have  it  in  themselves  are  called  living  men  ; and 
that  the  contrary  to  life  is  called  death,  and  also  eternal  death, 
and  that  they  who  have  it  in  themselves  are  called  dead  men, 
is  manifest  from  several  passages  in  the  Word,  as  in  Matt.  iv. 
16  ; viii.  21,  22  ; xviii.  8,  9 ; xix.  16,  17,  29  ; John  iii.  15,  16, 
36  ; v.  24,  25  ; vi.  33,  35,  47,  48,  50,  51,  53,  57,  58,  63 ; viii  . 
21,  24,  51 ; x.  10  ; xi.  25,  26  ; xiv.  6,  19  ; xvii.  2,  3 ; xx.  31 ; 
and  in  other  places. 


CHAPTER  IX. 

1.  AHD  Jehovah  said  to  Moses,  Come  to  Pharaoh,  and  speak 
to  him,  Thus  saith  Jehovah,  God  of  the  Hebrews,  Send  away 
my  people,  and  let  them  serve  me. 

2.  Because  if  thou  refusest  to  send  them  away,  and  thou  still 
detainest  them  ; 

3.  Behold,  the  hand  of  Jehovah  shall  be  into  thy  cattle 
which  is  in  the  field,  into  the  horses,  into  the  asses,  into  the 
camels,  into  the  herd,  and  into  the  flock,  a pestilence  exceed- 
ingly  grievous. 

4.  And  Jehovah  will  distinguish  between  the  cattle  of  Israeli 
and  between  the  cattle  of  the  Egyptians,  and  there  shall  not 
any  thing  die  of  all  that  belongs  to  the  sons  of  Israel. 

5.  And  Jehovah  set  a stated  time,  saying,  To-morrow  will 
Jehovah  do  this  word  in  the  land. 

6.  And  Jehovah  did  this  word  on  the  morrow ; and  all  the 
cattle  of  the  Egyptians  died ; and  of  the  cattle  of  the  sons  of 
Israel  there  died  not  one. 

7.  And  Pharaoh  sent,  and  behold  there  was  not  even  one 
dead  of  the  cattle  of  Israel.  And  the  heart  of  Pharaoh  was 
made  heavy,  and  he  did  not  send  away  the  people. 

8.  And  Jehovah  said  to  Moses  and  to  Aaron,  Take  to  you 
in  the  fulness  of  your  fists  ashes  of  the  furnace ; and  let  Moses 
scatter  them  towards  heaven  to  the  eyes  of  Pharaoh. 

9.  And  it  shall  be  for  dust  upon  all  the  land  of  Egypt,  and 
it  shall  be  upon  man  and  upon  beast  for  an  ulcer  flowering  with 
pustules  in  all  the  land  of  Egypt. 

10.  And  they  took  ashes  of  the  furnace,  and  stood  before 
Pharaoh,  and  Moses  scattered  them  towards  heaven,  and  they 
became  an  ulcer  of  pustules  flowering  in  man  and  in  beast. 

11.  And  the  magicians  could  not  stand  before  Moses  by  rea- 
son of  the  ulcer,  because  the  ulcer  was  in  the  magicians  and  in 
all  the  Egyptians. 


422 


EXODUS. 


[Chap.  ix. 

12.  And  Jehovah  fixed  firm  the  heart  of  Pharaoh,  and  he 
did  not  hearken  to  them,  as  Jehovah  spake  to  Moses. 

13.  And  Jehoyah  said  to  Moses,  Rise  in  the  morning 
early,  and  stand  before  Pharaoh,  and  say  to  him,  Thus  saith 
Jehovah,  God  of  the  Hebrews,  Send  away  my  people,  and  let 
them  serve  me. 

14.  Because  this  time  I send  all  my  plagues  into  thy  heart, 
and  into  thy  servants,  and  into  thy  people,  to  the  intent  that 
thou  mayest  know  that  there  is  none  as  I in  the  whole  earth. 

15.  Because  now  I might  send  my  hand,  and  smite  thee  and 
thy  people  with  the  pestilence,  and  thou  shouldest  be  cut  off 
from  the  earth. 

16.  Nevertheless  for  this  have  I made  thee  to  stand,  to  the 
intent  that  thou  mayest  see  my  virtue,  and  to  the  intent  that 
my  name  may  be  declared  in  the  whole  earth. 

17.  As  yet  liftest  thou  up  thyself  into  my  people,  that  thou 
shouldest  not  send  them  away. 

18.  Behold,  I cause  to  rain,  about  the  time  of  to-morrow,  an 
exceeding  grievous  hail,  such  as  hath  not  been  in  Egypt  from 
the  day  that  it  was  founded  even  till  now. 

19.  And  now  send,  gather  together  thy  cattle,  and  all  that 
thou  hast  in  the  field  ; every  man  and  beast, vwhich  shall  be 
found  in  the  field,  and  shall  not  be  gathered  to  the  house,  the 
hail  shall  descend  upon  them,  and  they  shall  die. 

20.  And  he  that  feared  the  word  of  Jehovah  of  the  ser- 
vants of  Pharaoh,  caused  his  servants  and  his  cattle  to  flee  to 
the  houses. 

21.  And  he  who  did  not  set  his  heart  to  the  word  of  Jeho- 
vah, left  both  his  servants  and  his  cattle  in  the  field. 

22.  And  Jehovah  said  to  Moses,  Stretch  out  thy  hand  to- 
wards heaven,  and  there  shall  be  hail  in  all  the  land  of  Egypt, 
upon  man,  and  upon  beast,  and  upon  every  herb  of  the  field  in 
all  the  land  of  Egypt. 

23.  And  Moses  stretched  out  his  staff  to  heaven,  and  Jeho- 
vah gave  voices  and  hail,  and  the  fire  walked  to  the  earth,  and 
Jehovah  caused  hail  to  rain  upon  the  land  of  Egypt. 

24.  And  there  was  hail,  and  fire  together  walking  in  the 
midst  of  the  hail,  exceedingly  grievous,  such  as  had  not  been 
in  all  the  land  of  Egypt,  from  the  time  that  it  was  a nation. 

25.  And  the  hail  smote  in  all  the  land  of  Egypt  every  thing 
which  was  in  the  field,  from  man  and  even  to  beast,  and  the 
hail  smote  every  herb  of  the  field,  and  broke  to  pieces  every 
tree  of  the  field. 

26.  Only  in  the  land  of  Goshen,  where  the  sons  of  Israel 
were,  there  was  no  hail. 

27.  And  Pharaoh  sent,  and  called  Moses  and  Aaron,  and 
said  to  them,  I have  sinned  this  time,  Jehovah  is  just,  and  J 
and  my  people  are  wicked. 


7495,  7496.] 


EXODUS. 


423 


28.  Supplicate  to  Jehovaii.  and  it  is  enough  that  the  voices 
of  God  and. the  hail  be  away,  and  I will  send  you  away,  and  ye 
shall  stay  no  longer. 

29.  And  Moses  said  to  him.  As  I go  forth  from  the  city,  I 
will  stretch  forth  my  hands  to  Jehovah,  the  voices  shall  cease, 
and  there  shall  be  no  longer  hail,  to  the  intent  that  thou  mayest 
know  that  the  earth  is  Jehovah’s. 

30.  'And  thou  and  thy  servants,  I know  that  ye  are  not  yet 
afraid  of  the  face  of  Jehovah  God. 

31.  And  the  flax  and  the  barley  was  smitten,  because  the 
barley  was  a ripening  ear,  and  the  flax  a stalk. 

32.  And  the  wheat  and  the  spelt*  were  not  smitten,  because 
the}"  were  hidden. 

33.  And  Moses  went  forth  from  being  with  Pharaoh,  from 
the  city,  and  spread  forth  his  hands  to  Jehovah,  and  the  voices 
and  hail  ceased,  and  the  rain  was  not  poured  forth  on  the 
earth. 

34.  And  Pharoah  saw  that  the  rain  ceased,  and  the  hail, 
and  the  voices,  and  he  added  to  sin,  and  made  his  heart  heavy, 
he  and  his  servants. 

35.  And  the  heart  of  Pharaoh  was  fixed  firm,  and  he  did 
not  send  away  the  sons  of  Israel,  as  Jehovah  spake  by  the  hand 
of  Moses. 


THE  CONTENTS. 

7495.  THE  subject  is  continued  in  this  chapter  concerning 
the  vastation  of  those  who  infest  those  who  are  of  the  spiritual 
church  ; this  chapter  treats,  in  the  internal  sense,  concerning 
the  sixth,  the  seventh,  and  the  eighth  state  or  degree  of  their 
vastation,  which  are  described  by  the  pestilence , by  the  ulcer 
flowering  with  pustules,  and  by  the  rain  of  hail  / by  which 
things  is  signified  vastation  as  to  those  things  which  are  of  the 
church  amongst  them. 


THE  INTERNAL  SENSE. 

7496.  VERSES  1 to  7.  And  Jehovah  said  to  Moses , Come 
to  Pharaoh , and  speak  to  him , Thus  saith  Jehovah , God  of 

* The  word  in  the  original  here  rendered  spelt  is  ODD,  which  our  author  renders 
by  the  Latin  zea  or  speltha,  see  below,  n.  7605.  Spelt  is  a species  of  wheat,  and 
appears  to  have  had  its  original  name  from  its  long  beard,  for  the  Hebrew  ODD  signi- 
fies to  have  long  hair.  In  our  English  translation  of  the  Bible  it  is  called  rye , but 
rye  is  evidently  a distinct  kind  of  grain. 


424 


EXODUS. 


[Chap.  ix. 

the  Hebrews , Send  away  my  people,  and  let  them  serve  me. 
Because  if  thou  refusest  to  send  them  away , and  thou  still  de* 
tainest  them,  behold,  the  hand  of  Jehovah  shall  be  into  thy  cattU 
which  is  in  the  field,  into  the  horses,  into  the  asses , into  the 
camels,  into  the  herd,  and  into  the  flock,  a pestilence  exceedingly 
grievous.  And  Jehovah  will  distinguish  between  the  cattle  of 
Israel,  and  between  the  cattle  of  the  Egyptians,  and  there  shall 
not  die  any  thing  of  all  that  belongs  to  the  sons  of  Israel.  And 
Jehovah  set  a stated  time,  saying , To-morrow  will  Jehovah  do 
this  word  in  the  land.  And  Jehovah  did  this  word  on  the 
morrow , and  all  the  cattle  of  the  Egyptians  died,  and  of  the 
cattle  of  the  sons  of  Israel  there  died  not  one.  And  Pharaoh 
sent,  and  behold  there  was  not  even  one  dead  of  the  cattle  of  Is- 
rael ; and  the  heart  of  Pharaoh  was  made  heavy,  and  he  did 
not  send  away  the  people.  And  Jehovah  said  to  Moses,  signifies 
instruction  anew.  Come  to  Pharaoh  and  speak  to  him,  signi- 
fies the  appearance  of  truth  from  the  Divine  Being  or  Prin- 
ciple amongst  those  who  infest.  Thus  saith  Jehovah  God  of 
the  Hebrews,  signifies  command  from  the  Lord  the  God  of  the 
church.  Send  away  my  people  and  let  them  serve  me,  signi- 
fies that  they  should  leave  those  who  are  of  the  spiritual 
church,  that  they  may  worship  the  Lord.  Because  if  thou 
refusest  to  send  them  away,  and  thou  still  detainest  them,  sig- 
nifies, if  they  should  still  be  obstinate  to  infest.  Behold,  the 
hand  of  Jehovah  shall  be  into  thy  cattle  which  is  in  the  field, 
signifies  the  vastation  of  the  truth  and  good  of  faith  which  they 
had  from  the  church  of  which  they  had  been.  Into  the  horses, 
into  the  asses,  into  the  camels,  signifies  the  intellectual  and 
scientific  things  of  truth  which  is  of  faith.  Into  the  herd  and 
into  the  flock,  signifies  things  of  the  will.  A pestilence  ex- 
ceedingly grievous,  signifies  consumption  in  general.  And  Je- 
hovah will  distinguish  between  the  cattle  of  Israel  and  between 
the  cattle  of  the  Egyptians,  signifies  a difference  between  the 
truths  and  goods  of  faith  of  those  who  are  of  the  spiritual 
church,  and  the  truths  and  goods  of  faith  which  are  derived 
from  the  church  to  those  who  infest.  And  there  shall  not  any 
thing  die  of  all  that  belongs  to  the  sons  of  Israel,  signifies  that 
they  shall  not  be  consumed.  And  Jehovah  set  a stated  time, 
signifies  predetermination.  Saying,  To-morrow  will  Jehovah 
do  this  word  in  the  land,  signifies  that  this  shall  be  to  them  for 
ever  as  to  those  things  which  are  of  the  truth  and  good  of  the 
faith  of  the  church.  And  Jehovah  did  this  word  on  the  mor- 
row, signifies  effect  according  ’to  predetermination.  And  all 
the  cattle  of  the  Egyptians  died,  signifies  the  consumption  of 
the  truth  and  good  of  faith  amongst  those  who  infest.  And  of 
the  cattle  of  the  sons  of  Israel  there  died  not  one,  signifies  that 
nothing  of  faith  was  consumed  amongst  those  who  were  of  the 
spiritual  church.  And  Pharaoh  sent,  and  behold  there  was  not 


7497 — 7499.] 


EXODUS. 


433 


even  one  dead  of  the  cattle  of  Israel,  signifies  that  this  was 
made  known  to  those  who  infest.  And  the  heart  of  Pharaoh 
was  made  heavy,  signifies  obstinacy.  And  he  did  not  send 
away  the  people,  signifies  that  they  did  not  leave  them. 

7497.  “And  Jehovah  said  to  Moses.” — That  hereby  is  sig? 
nified  instruction  anew,  see  n.  6879,  6881,  6883,  6891 , 7226, 
7304,  7380. 

7498.  “ Come  to  Pharaoh,  and  speak  to  him.” — That  hereby 
is  signified  the  appearance  of  truth  from  the  Divine  Being  or 
Principle  amongst  those  who  infest,  appears  from  the  significa- 
tion of  coming  or  entering  in  to  any  one,  as  denoting  presence 
or  appearance,  of  which  we  shall  speak  presently  ; and  from 
the  signification  of  speaking,  as  denoting  communication  ; and 
from  the  representation  of  Pharaoh,  as  denoting  those  who  in- 
fest such  as  are  of  the  spiritual  church  in  the  other  life,  see  n. 
7107,  7110,  7126,  7142,  7220,  7228,  7317 ; and  from  the  repre- 
sentation of  Moses,  who  was  to  go  in  to  Pharaoh  and  speak  to 
him,  as  denoting  truth  from  the  Divine  Being  or  Principle,  see 
n.  6771,  6827,  7014,  7382.  The  reason  why  to  come  and  enter 
in  denotes  presence  or  appearance,  is,  because,  in  the  spiritual 
sense,  they  signify  those  things  which  are  of  the  mind,  conse- 
quently which  are  of  the  thought,  and  when  to  come  or  enter 
in  to  any  one  is  predicated  of  the  thought,  it  denotes  to  present 
him  to  view,  for  he  who  thinks  of  any  one  makes  him  present 
to  himself;  and  what  is  wonderful,  in  the  other  life,  lie,  of 
whom  any  one  thinks  from  a desire  of  discoursing  with  him,  is 
also  presented  to  view  ; hence  it  is  evident,  that  a spirit  thinks 
in  like  manner  as  a man  in  the  world,  and  that  what  he  thinks" 
in  the  other  life  is  presented  to  the  life  : hence  now  it  may  be 
known,  that  by  coming  or  entering  in  to  any  one,  is  signified 
presence  or  appearance. 

7499.  “Thus  saith  Jehovah,  God  of  the  Hebrews.” — That 
hereby  is  signified  a command  from  the  Lord,  who  is  the  God 
of  the  church,  appears  from  the  signification  of  saying,  as  de- 
noting a command,  see  n.  7036,  7107,  7310  ; and  from  the  sig- 
nification of  the  Hebrews,  as  denoting  those  who  are  of  the 
church,  thus  denoting  the  church,  see  n.  5136,  5236,  6675, 
6684,  6738;  that  Jehovah,  where  he  is  named  in  the  Word,  is 
the  Lord,  see  n.  1347,  1736,  2921,  3023,  3035,  5041,  5663, 
6280,  6303,  6381,  6905,  6945,  6956.  The  Lord  in  the  Word 
is  called  Jehovah  as  to  divine  good,  for  divine  good  is  the  very 
Divine  Being  or  Principle,  and  the  Lord  is  called  the  Son  of 
God  as  to  divine  truth,  for  divine  truth  proceeds  from  divine 
good,  as  a son  from  a father,  and  also  is  said  to  be  born  : how 
the  case  herein  is,  it  may  be  expedient  further  to  say  ; for  the 
Lord,  when  he  was  in  the  world,  made  his  human  principle 
divine  truth,  and  on  this  occasion  called  the  divine  good,  which 
is  Jehovah,  his  Father,  since,  as  was  said,  divine  truth  proceeds 


426 


EXODUS. 


[Chap.  ix. 

and  is  born  from  divine  good  ; but  after  that  the  Lord  fully 
glorified  himself,  which  was  done  when  he  endured  the  last 
of  temptation  on  the  cross,  he  then  also  made  his  human  prin- 
ciple divine  good,  that  is,  Jehovah,  and  in  consequence  thereof 
the  very  divine  truth  proceeded  from  his  divine  human  prin- 
ciple ; this  divine  truth  is  what  is  called  the  Holy  Spirit,  and  is 
the  holy  principle  which  proceeds  from  the  divine  human  prin- 
ciple ; hence  it  is  evident  what  is  meant  by  the  Lord’s  words  in 
John,  ‘‘The  Holy  Spirit  was  not  yet,  because  Jesus  was  not  yet 
glorified,”  vii.  39.  That. divine  good  is  what  is  named  Father, 
and  divine  truth  what  is  named  Son,  see  n.  3704. 

7500.  “Send  away  my  people,  and  let  them  serve  me.” — 
That  hereby  is  signified  that  they  should  leave  those  who  are  of 
the  spiritual  church,  that  they  may  worship  the  Lord,  appears 
from  the  signification  of  sending  away,  as  denoting  to  leave, 
agreeable  to  what  has  frequently  been  said  above;  and  from 
the  representation  of  the  sons  of  Israel,  who  are  here  my  people, 
as  denoting  those  who  are  of  the  spiritual  church,  see  n.  4286, 
6426,  6637,  6862,  6868,  7035,  7062,  7198,  7201,  7215,7223; 
and  from  the  signification  of  the  expression,  and  let  them  serve 
me,  as  denoting  that  they  may  worship  the  Lord  ; that  to  serve 
denotes  to  worship,  is  evident,  and  that  Jehovah,  whom  they 
were  to  sei‘ve,  is  the  Lord,  see  just  above,  n.  7499. 

7501.  “ Because  if  thou  refusest  to  send  them  away,  and 
thou  still  detainest  them.” — That  hereby  is  signified  if  they 
should  still  be  obstinate  to  infest,  appears  from  the  significa- 
tion of  refusing,  as  denoting  to  be  obstinate  ; hence  to  refuse 
to  send  away  denotes  to  be  obstinate  not  to  leave ; and  from 
the  signification  of  detaining,  as  denoting  still  to  infest ; for 
they  who  are  infested,  are  detained  by  the  evil  spirits  who  in- 
fest. In  regard  to  this  circumstance,  that  they  who  are  in- 
fested are  detained  by  evil  spirits,  the  case  is  this : when  evil 
spirits  assault  any  one,  they  are  skilful  to  insinuate  themselves 
into  his  delights  which  are  of  lusts,  and  also  into  his  pleasant- 
nesses which  are  of  principles,  thus  into  those  things  which  are 
of  his  love  ; and  so  long  as  they  are  in  such  insinuation,  they 
detain  him  whom  they  infest,  as  one  bound,  nor  can  he  be 
loosed,  howsoever  he  attempts  it,  but  by  the  Lord’s  divine  aid, 
for  love  and  insinuation  into  the  delight  of  love  conjoins  ; 
such  is  the  art  practised  by  evil  spirits  and  genii  in  the  other 
life  : this  is  also  evident  from  what  is  similar  in  the  world, 
for  he  who  insinuates  himself  into  another’s  delight  which  is 
of  his  love,  keeps  him  bound,  and  also  leads  him. 

7502.  “Behold,  the  hand  of  Jehovah  shall  be  into  thy  cat- 
tle which  is  in  the  field.” — That  hereby  is  signified  the  vasta- 
tion  of  the  truth  and  good  of  faith  which  they  had  from  the 
church,  in  which  they  have  been,  appears  from  the  signification 
of  the  hand  of  Jehovah  being  into  any  one,  as  denoting  a 


7500—7502.] 


EXODUS. 


427 


plague  or  punishment,  for  by  hand  is  signified  power,  n.  4931 
to  4937,  6292,  6947,  7188,  7189,  and  by  the  hand  of  Jehovah 
omnipotence,  n.  878,  3387,  and  because  by  those  who  are  in 
the  externals  of  the  church  it  is  believed  from  appearance 
that  every  plague  or  punishment  comes  from  Jehovah,  for  they 
attribute  all  things  to  his  power;  therefore  by  the  hand  of  Je- 
hovah being  into  any  one  is  denoted  punishment,  in  the  pres- 
ent case  vastation,  for  the  degrees  of  the  vastation  of  those 
who  infested  were  punishments ; and  from  the  signification  of 
cattle,  as  denoting  the  truths  and  goods  of  faith,  see  n.  6016, 
6045,  6049 ; and  from  the  signification  of  field,  as  denoting 
the  church,  see  n.  2971,  3310;  the  reason  why  field  denotes 
the  church  is,  because  the  seeds  which  are  cast  into  a field 
signify  the  truths  which  are  of  faith,  and  also  because  the  pro- 
duce from  the  field,  as  wheat,  barley,  rye,  and  several  other 
things,  denote  the  goods  which  are  of  charity,  and  the  truths 
which  are  of  faith,  thus  such  things  as  are  of  the  church.  In 
respect  to  this  circumstance,  that  the  infernal  spirits  who  infest 
the  well-disposed  in  the  other  life,  are  vastated  as  to  the  truths 
of  faith  which  are  of  the  church,  it  is  to  be  noted,  that  they 
who  infest  the  well-disposed  in  the  other  life,  are  such  as,  dur- 
ing their  life  in  the  world,  were  of  the  church;  for  they  who 
have  not  been  of  the  church,  cannot  infest  those  who  are  of 
the  church,  inasmuch  as  the  falses,  which  are  contrary  to  the 
truths  of  faith  of  the  church,  are  the  means  by  which  they  in- 
fest ; they  who  have  been  out  of  the  church,  are  not  able  by 
such  falses  to  infest  any  one,  because  they  had  not  been  ac- 
quainted with  them  ; that  they  who  have  made  a profession  of 
faith,  and  have  lived  a life  of  evil,  in  the  other  life  turn 
themselves  to  falses,  and  infest  the  well-disposed,  see  n.  7097, 
7127,  7317:  lest  therefore  the  truth  of  faith,  which  they  have 
had  from  the  doctrine  of  their  church  when  they  lived  in  the 
world,  (for  they  carry  along  with  them  into  the  other  life  all 
things  which  they  had  known  in  the  life  of  the  body,  nor  is 
any  thing  wanting,)  should  give  them  any  thing  of  light  from 
heaven,  and  lest  they  should  apply  those  things  which  are  of 
the  light  of  heaven  to  patronize  falses  and  evils  which  are  of 
bell,  therefore  every  thing  of  the  sort  is  taken  from  them,  and 
they  are  left  at  length  to  the  evils  of  their  life,  and  to  the  falses 
thence  derived  : this  vastation  is  the  subject  now  treated  of. 
The  reason  why  they  who  have  been  of  the  church,  and  have 
lived  a life  of  evil,  are  thus  by  degrees  devastated  before  they 
are  cast  down  into  hell,  is,  because  they  had  been  acquainted 
with  the  truths  of  faith,  and  thereby  have  had  communication 
with  heaven  ; the  heavenly  societies,  with  wdiicli  they  have 
had  communication,  and  also  in  the  other  life  have  communi- 
cation, cannot  be  separated  from  them  but  by  degrees;  for 
such  is  the  order  in  heaven  from  the  Lord,  that  nothing  is  done 


428 


EXODUS. 


[Chap.  ix. 


violently,  but  all  things  in  freedom  as  from  themselves  ; there- 
fore those  heavenly  societies  are  not  plucked  asunder  from 
them,  but  are  successively  separated,  so  that  they  seem  to  de- 
part of  their  own  accord  : from  these  considerations  now  it  is 
evident  how  the  case  is  with  vastation  amongst  those  who  have 
known  the  truths  of  faith  which  are  of  the  church,  and  have 
yet  lived  a life  of  evil.  That  the  case  is  so,  no  one  can  know 
but  from  revelation,  for  man  has  no  knowledge  of  the  things 
which  exist  in  the  other  life  except  from  revelation  ; and 
whereas  man  is  little  solicitous  to  explore  the  truths  and  goods 
which  are  of  faith  from  the  Word,  being  in  no  affection  of 
truth  for  the  sake  of  truth,  still  less  for  the  sake  of  life,  there- 
fore such  things  are  not  revealed  to  him  ; nevertheless  they 
are  extant  in  the  Word,  and  as  to  every  series  and  process  in 
its  internal  sense:  because  therefore  the  man  of  the  church  is 
in  no  affection  of  knowing  truth  from  the  Word,  but  only  in 
the  affection  of  confirming  the  doctrinals  of  his  own  church, 
whether  they  be  true  or  false,  for  worldly  reasons,  therefore  he 
knows  nothing  at  all  concerning  the  state  after  death,  nothing 
concerning  heaven,  and  nothing  concerning  hell ; he  does  not 
even  know  what  makes  heaven  and  what  makes  hell  with 
man  ; yea,  in  such  ignorance  are  men,  that  they  teach  and  be- 
lieve that  every  one  is  capable  of  being  admitted  into  heaven, 
some  from  the  power  which  they  arrogate  to  themselves,  some 
from  the  mercy  of  the  Lord,  without  any  regard  to  the  man’s 
life  ; and  scarce  any  know*  that  heaven  is  given  to  man  whilst 
he  lives  in  the  world,  by  the  life  of  charity  and  faith,  and  that 
that  life  endures.  These  things  are  said  to  the  intent  it  may  be 
known  what  is  the  quality  of  the  man  of  the  church,  who  pro- 
fesses faith  alone,  and  is  not  concerned  about  the  life  of  faith, 
for  these  are  they  who  are  represented  by  the  Egyptians  both 
here  and  in  what  follows. 

7503.  “Into  the  horses,  into  the  asses,  into  the  camels.” — 
That  hereby  are  signified  the  intellectual  and  scientific  things  of 
truth  which  is  of  faith,  appears  from  the  signification  of  horses, 
as  denoting  things  intellectual,  see  n.  2761,  2762,  3217,  5321, 
6125,  6534  ; and  from  the  signification  of  asses,  as  denoting  those 
things  which  are  serviceable  .to  the  intellectual  principle,  thus 
also  denoting  scientifics,  see  n.  5492,  7024 ; and  from  the  signi- 
fication of  camels,  as  denoting  scientifics  in  general,  see  n. 
3048,  3071,  3143,  3145  : these  three  animals  signify  those  things 
which  are  of  the  intellectual  part ; the  rest,  which  appertain  to. 
the  herd  and  to  the  flock,  signify  those  things  which  are  of  the 
will-part.  As  to  what  concerns  the  intellectual  part,  it  is  that 
which  receives  the  truths  of  faith,  for  the  intellect,  or  the  un- 
derstanding, is  internal  sight,  which  is  illustrated  by  the  light 
of  heaven,  and  so  far  as  it  is  illustrated,  so  far  it  apperceives, 
6ees,  and  acknowledges  the  truths  of  faith,  when  it  reads  the 


EXODUS. 


429 


7503—7506.] 

Word  ; hence  it  is  that  they  who  are  in  perception  of  the  truth 
of  faith,  are  called  intelligent  and  wise,  and  also  illustrated  : 
that  the  intellectual  principle  is  recipient  of  the  truth  of  faith, 
see  n.  5114,  6125,  6222. 

7504.  “ Into  the  herd  and  into  the  flock.” — That  hereby  are 
signified  things  of  the  will,  appears  from  the  signification  of  the 
herd,  as  denoting  the  good  of  the  exterior  natural  principle  ; 
and  from  the  signification  of  the  flock,  as  denoting  the  good  of 
the  interior  natural  principle,  see  n.  5913  ; and  whereas  good  is 
signified  thereby,  the  will-principle  is  signified  also,  for  all  good 
has  relation  to  the  will,  and  all  truth  to  the  understanding. 

7505.  “A  pestilence  exceedingly  grievous.” — That  hereby 
is  signified  consumption  in  general,  appears  from  the  significa- 
tion of  pestilence,  as  denoting  the  vastation  of  truth,  and  be- 
cause it  is  called  a pestilence  exceedingly  grievous,  it  signifies 
the  consumption  of  truth  : that  pestilence  signifies  the  vastation 
of  truth,  is  evident  from  the  following  passages  in  the  Word: 
“When  I shall  send  upon  Jerusalem  my  four  evil  judgments, 
the  sword,  and  the  famine,  and  the  evil  beast,  and  the  pestilence, 
to  cut  off  from  it  man  and  beast,”  Ezek.  xiv.  21 ; to  cut  off  man 
and  beast  denotes  to  vastate  interior  and  exterior  good.  Again, 
in  the  same  prophet,  “ The  sword  without,  and  the  pestilence 
and  the  famine  within ; he  that  is  in  the  field  shall  die  by  the 
sword,  but  he  that  is  in  the  city,  the  famine  and  the  pestilence 
shall  devour  himf  vii.  15,  where  the  pestilence  denotes  the 
vastation  of  good.  Again  in  the  same  prophet,  •“  Therefore  be- 
cause thou  hast  polluted  my  sanctuary  with  all  thine  abomina- 
tions, a third  part  of  thee  shall  die  by  the  pestilence , and  they 
shall  be  consumed  in  the  midst  of  thee,”  v.  12,  where  pestilence 
denotes  the  consumption  of  good.  And  in  Amos,  u I sent  into 
you  pestilence  in  the  way  of  Egypt,  I slew  your  youths  with  the 
sword,  with  the  captivity  of  your  horses,”  iv.  10;  where  pes- 
tilence in  the  way  of  Egypt  denotes  the  vastation  of  good  and 
truth  by  falses,  which  are  the  way  of  Egypt ; I slew  your  youths 
with  the  sword,  with  the  captivity  of  horses,  denotes  the  vasta- 
tion of  truth  ; youths  are  truths,  and  horses  things  intellectual, 
as  above,  n.  7503.  And  in  David,  “Thou  shalt  not  be  afraid 
of  the  terror  of  night,  of  the  weapon  that  flieth  by  day ; of  the 
pestilence  which  creepeth  in  thick  darkness , of  the  death  that 
wTasteth  at  mid-day,”  Psalm  xci.  5,  6 ; where  the  pestilence  that 
creepeth  in  thick  darkness  denotes  the  evil  which  wasteth  in 
what  is  hidden  ; the  death  which  wasteth  at  mid-day  denotes 
the  evil  which  wasteth  in  what  is  open  : besides  in  many  other 
passages. 

7506.  “And  Jehovah  will  distinguish  between  the  cattle  of 
Israel,  and  between  the  cattle  of  the  Egyptians.” — That  hereby 
is  signified  the  difference  between  the  truths  and  goods  of  faith 
of  those  who  ai»  of  the  spiritual  church,  and  between  the  truths 


EXODUS. 


m 


[Chap,  ix* 


and  goods  of  faith  belonging  to  those  who  infest,  appears  from 
the  signification  of  distinguishing,  as  denoting  difference;  and 
from  the  signification  of  cattle,  as  denoting  the  truths  and  goods 
of  faith,  as  above,  n.  7502;  and  from  the  representation  of  the 
sons  of  Israel,  as  denoting  those  who  are  of  the  spiritual  church, 
see  also  above,  n.  7500 ; and  from  the  signification  of  the  cattle 
of  the  Egyptians,  as  denoting  the  goods  and  truths  of  the  church 
which  belong  to  those  who-infest;  that  the  Egyptians  are  they 
who  were  of  the  church,  and  thence  in  the  science  of  the  truth 
and  good  of  faith,  but  in  the  life  of  evil,  and  who  in  the  other 
life  infest,  see  n.  7097,  7127,  7317,  7502.  As  to  what  concerns 
the  difference  between  the  truths  and  goods  of  the  faith  of  those 
who  are  of  the  church  and  are  saved,  and  between  the  truths 
and  goods  of  the  faith  of  those  who  are  of  the  church  and  are 
damned,  it  may  be  expedient  to  say  a few  words:  the  truths  and 
goods  of  faith  which  appertain  to  those  who  are  of  the  church 
and  are  saved,  are  from  the  good  of  charity,  and  inasmuch  as 
the  affection  of  charity  is  the  very  spiritual  principle  itself, 
those  truths  and  goods  are  spiritual,  and  flow-in  through  heaven 
from  i he  Lord,  for  the  interiors  of  those  who  receive  are  open 
to  heaven  ; but  the  truths  and  goods  of  those  who  are  of  the 
church,  and  are  damned,  are  not  from  the  good  of  charity,  thus 
neither  are  they  spiritual;  they  flow-in  indeed  through  heaven, 
but  they  are  received  in  cold  and  thick  darkness,  in  cold  be- 
cause there  is  no  good  of  charity,  in  thick  darkness  because  the 
light  by  which  they  receive  them  is  as  the  light  of  winter, 
which  light  is  to  the  light  of  heaven  thick  darkness  ; neither  are 
their -interiors  open  to  heaven,  but  to  the  world,  into  which  they 
determine  the  influx  of  truth  and  good  out  of  heaven  ; hence 
also  tbe  ideas,  which  these  have  concerning  the  good  and  truth 
of  faith,  are  merely  natural,  yea  material,  which  in  the  spiritual 
world  are  represented  deformed,  and  have  not  any  likeness  of 
man  ; but  the  ideas  concerning  the  truth  and  good  of  faith  of 
those  who  are  of  the  spiritual  church,  and  are  saved,  are  spirit- 
ual, and  although  they  terminate  in  the  material  things  which 
are  of  the  world,  they  are  nevertheless  separate  from  them,  for 
they  are  capable  of  being  elevated  from  them ; the  ideas  of 
these  in  the  spiritual  world  are  represented  beautiful,  and  have 
the  likeness  of  a man  : such  is  the  difference,  howsoever  they 
appear  alike  in  the  external  form,  that  is,  in  discourse  and 
preaching.  The  ground  of  such  a difference  is  the  life,  for  good 
of  life,  which  is  from  charity,  when  it  flows-in  into  the  intellect- 
ual principle  which  is  the  receptacle  of  truth,  forms  beautiful 
ideas  concerning  the  truths  and  goods  of  faith ; but  evil  of  life, 
which  is  contrary  to  charity,  when  it  flows-in  into  the  intellect- 
ual principle,  makes  deformed  ideas  concerning  the  goods  and 
truths  of  faith,  and  such  as  are  not  acknowledged  in  heaven. 

7507  “And  there  shall  not  any  thing  die  of^all  that  belongs 


EXODUS. 


431 


7507 — 7512.] 

to  the  sons  of  Israel.” — That  hereby  is  signified  that  they- shall 
not  be  consumed,  appears  from  the  signification  of  not  any 
thing  dying,  as  denoting  not  to  be  consumed  ; and  from  the 
signification  of  cattle,  of  which  it  is  said  that  it  shall  not  die,  as 
denoting  the  truth  and  good  of  faith,  see  above,  n.  7502;  and 
from  the  representation  of  the  sons  of  Israel,  as  denoting  those 
who  are  of  the  spiritual  church  : the  reason  why  the  goods  and 
truths  of  faith,  which  appertain  to  those  who  are  of  the  church, 
cannot  die,  is,  because  by  charity  they  are  conjoined  to  the 
Divine  Being  or  Principle,  and  the  Divine*  Being  or  Principle 
is  the  very  life,  and  is  eternal ; and  what  is  conjoined  to  the 
very  life  and  to  what  is  eternal,  this  cannot  die,  or  be  con- 
sumed, but  remains  to  eternity,  and  is  continually  perfected ; 
whereas  the  things  of  faith  appertaining  to  those  who  are  of  the 
church,  and  are  damned,  inasmuch  as  they  are  not  conjoined 
with  the  Divine  Being  or  Principle,  and  hence  have  not  life 
in  them,  die;  for  they  are  as  images  without  life,  which,  not 
being  alive,  in  the  other  life  are  consumed,  that  is,  are  taken 
away. 

7508.  “And  Jehovah  set  a stated  time.” — That  hereby  is 
signified  predetermination,  appears  without  explication. 

7509.  “Saying,  To-morrow  will  Jehovah  do  this  word  in 
the  land.” — That  hereby  is  signified  that  this  shall  be  to  them 
for  ever,  as  to  those  things  which  are  of  the  truth  and  the  good 
of  the  church,  appears  from  the  signification  of  to-morrow,  ns 
denoting  for  ever,  see  n.  3998  ; that  it  denotes  as  to  those  things 
which  are  of  the  truth  and  good  of  the  church,  is  evident  from 
what  goes  before,  for  those  principles  are  the  subjects  treated 
of,  viz.,  that  they  shall  be  consumed  with  those  who  are  meant 
by  the  Egyptians;  and  that  they  will  have  permanency  with 
those  who  are  represented  by  the  sons  of  Israel. 

7510.  “And  Jehovah  did  this  word  on  the  morrow.” — That 
hereby  is  signified  effect  according  to  predetermination,  ap- 
pears from  the  signification  of  doing  this  word,  as  denoting 
effect;  and  from  the  signification  of  a stated  time,  which  is 
here  the  morrow,  as  denoting  predetermination,  as  above,  n. 
7508:  predetermination  from  the  Divine  Being  or  Principle, 
when  it  has  reference  to  what  is  perpetual,  is  expressed  by  the 
morrow. 

7511.  “And  all  the  cattle  of  the  Egyptians  died.” — That 
hereby  is  signified  the  consumption  of  the  truth  and  good  of 
faith  amongst  those  who  infest,  appears  from  the  signification 
of  dying,  viz.,  by  the  pestilence,  as  denoting  consumption,  as 
above,  n.  7505,  7507 ; and  from  the  signification  of  the  cattle 
of  the  Egyptians,  as  denoting  the  truths  and  goods  of  the 
church  amongst  those  who  infest,  as  also  above,  n.  7506. 

7512.  “And  of  the  cattle  of  the  sons  of  Israel  there  died 
not  one.” — That  hereby  is  signified  that  nothing  of  faith  was 


432 


EXODUS. 


[Chap.  ix. 

consumed  amongst  those  who  were  of  the  spiritual  church, 
appears  from  what  was  explained  just  above,  n.  7506,  7507. 

7513.  “And  Pharaoh  sent,  ancl  behold  there  was  not  even 
one  dead  of  the  cattle  of  Israel.” — That  hereby  is  signified 
that  this  was  made  known  to  those  who  infest,  appears  from 
the  representation  of  Pharaoh,  as  denoting  those  who  infest, 
see  above,  n.  7498 ; that  it  was  made  known  to  them,  viz.,  that 
nothing  of  the  goods  and  truths  of  faith  perished  amongst 
those  who  were  of  the  spiritual  church,  is  signified  by  sending 
and  finding  that  there  was  not  any  thing  dead  of  the  cattle  of 
Israel,  is  evident. 

7514.  “And  the  heart  of  Pharaoh  was  made  heavy.” — 
That  hereby  is  signified  obstinacy,  see  above,  n.  7272,  7300, 
7305. 

7515.  “And  he  did  not  send  away  the  people.” — That  here- 
by is  signified  that  they  did  not  leave  them,  viz.,  those  who 
were  of  the  spiritual  church  whom  they  infested,  see  n.  7474, 
where  the  same  words  occur. 

7516.  Verses  8 to  12.  And  Jehovah  said  to  Moses  and  to 
Aaron , Take  to  you  in  the  fulness  of  your  fists  ashes  of  the 
furnace , and  let  Moses  scatter  them  towards  heaven  to  the  eyes 
of  Pharaoh . And  they  shall  be  for  dust  upon  all  the  land  of 
Egypt , and  it  shall' be  upon  man  and  upon  beast  for  an  ulcer 
flowering  with  pustules  in  all  the  land  of  Egypt.  And  they 
took  ashes  of  the  furnace , and  stood  before  Pharaoh , and  Moses 
scattered  them  towards  heaven , and  they  became  an  ulcer  of 
pustules  flowering  in  man  and  in  beast.  And  the  magicians 
could  not  stand  before  Moses  by  reason  of  the  ulcer , because  the 
ulcer  was  in  the  magicians  and  in  all  the  Egyptians.  And 
Jehovah  fixed  firm  the  heart  of  Pharaoh , and  he  did  not  hear- 
ken to  them , as  Jehovah  spake  to  Moses.  And  Jehovah  said  to 
Moses  and  to  Aaron,  signifies  instruction  anew.  Take  to  you 
in  the  fulness  of  your  fists,  signifies  power  given  so  far  as  it 
could  be  received.  Ashes  of  the  furnace,  signifies  of  exciting 
the  falses  of  lusts  by  presence  amongst  those  who  infest.  And 
let  Moses  scatter  them  towards  heaven,  signifies  those  falses 
shown  to  those  who  are  in  heaven.  To  the  eyes  of  Pharaolj, 
signifies  in  the  presence.  And  they  shall  be  for  dust  upon  all 
the  land  of  Egypt,  signifies  the  damnation  of  those  falses  in 
the  natural  mind.  And  they  shall  be  upon  man  and  upon 
beast,  signifies  which  are  from  evil  interior  and  exterior.  For  an 
ulcer  flowering  with  pustules,  signifies  things  defiled  with  the 
blasphemies  thence  derived.  In  all  the  land  of  Egypt,  signi- 
fies in  the  whole  natural  mind.  And  they  took  ashes  of  the 
furnace,  signifies  the  falses  of  lusts.  And  stood  before  Pha- 
raoh, signifies  in  the  presence  of  those  who  infest.  And  Moses 
scattered  them  towards  heaven,  signifies  those  things  shown  to 
them  who  are  in  heaven.  And  they  became  an  ulcer  of  pus- 


7513 — 7518.] 


EXODUS. 


43m 

tules  flowering  in  man  and  in  beast,  signifies  tilings  defiled 
with  blasphemies  derived  from  evil  interior  and  exterior.  And 
the  magicians  conld  not  stand  before  Moses  by  reason  of  the 
nicer,  signifies  that  they  conld  not  be  present  who  abused 
divine  order  by  effigying  what  was  like  in  the  external  form. 
Because  the  nicer  was  in  the  magicians,  signifies  that  like  de- 
filed things  came  forth  from  them.  And  in  all  the  Egyptians, 
signifies  as  in  those  who  infested.  And  Jehovah  fixed  firm  the 
heart  of  Pharaoh,  signifies  that  they  made  themselves  obsti- 
nate. And  he  did  not  hearken  to  them,  signifies  that  they  did 
not  obey.  As  Jehovah  spake  to  Moses,  signifies  according  to 
prediction. 

7517.  “And  Jehovah  said  to  Moses  and  to  Aaron.” — 'That 
hereby  is  signified  instruction  anew,  appears  from  the  significa- 
tion of  Jehovah  saying,  as  denoting  instruction,  as  above,  n. 
7497 ; the  reason  why  instruction  anew  is  denoted,  is,  because 
the  subject  now  treated  of  is  concerning  a new  state,  the  former 
being  ended  : the  instruction  which  is  from  Jehovah  is  effected 
by  the  truth  which  proceeds  from  him;  the  truth  which  pro- 
ceeds from  Jehovah  is  represented  by  Moses  and  Aaron,  internal 
truth  by  Moses,  and  external  by  Aaron,  n.  7382. 

7518.  “Take  to  you  in  the  fulness  of  your  fists.” — That 
hereby  is  signified  power  given,  so  far  as  it  could  be  received, 
appears  from  the  signification  of  fists  or  the  palms  of  the  hands, 
as  denoting  power;  the  reason  why  fists  or  the  palms  of  the 
hands  denote  power,  is,  because  hands  signify  power,  of  which 
we  shall  speak  presently ; so  far  as  can  be  received,  is  signified 
by  fulness.  As  to  what  concerns  the  signification  of  fists  or  the 
palms  of  the  hands,  it  is  to  be  noted,  that  the  arms  in  the  Grand 
Man  correspond  to  power  ; hence  not  only  the  arms  themselves 
signify  power,  but  also  the  shoulders,  and  likewise  the  hands, 
even  to  the  fingers ; that  arms  denote  power,  see  n.  878,  4932, 
4934,  4935,  7205  ; that  shoulders  denote  the  same,  see  n.  1085,. 
4937  ; that  hands  denote  the  same,  see  n.  878,  3387,  5327,  5328*, 
5544,  6292,  6947,  7011,  7188,  7189;  that  fingers  also  denote 
the  same,  see  n.  7430 ; concerning  their  correspondence  in 
general,  see  n.  4931  to  4937.  The  reason  why  all  things  which' 
are  of  the  arms  correspond  to  power,  is,  because  the  body'  exer- 
cises its  power  by  them.  From  these  considerations  it  may  be 
manifest  what  is  signified  in  Matthew  by  sitting  on  the  right 
hands,  “Jesus  said,  Hereafter  ye  shall  see  the  Son  of  Man  sitting 
on  the  right  hands  of  grower”  xxvi.  64  ; and  in  Luke,  “ Hence- 
forth the  Son  of  Man  shall  sit  on  the  right  hands  of  the  virtue 
of  Godf  xxii.  69,  viz.,  that  it  denotes  the  omnipotence  which, 
belongs  to  the  Lord ; wherefore  it  is  said  on  the  right  hands 
of  power,  and  on  the  right  hands  of  virtue ; as  also  in  David,. 
“ Thou  hast  an  arm  with  virtue , strong  is  thy  hand , thy  right 
hand  shall  be  exalted,”  Psalm  lxxxix.  14..  From  these  com- 

vol.  vii.  28 


434 


EXODUS. 


[Chap.  ix. 

siderations  it  is  evident  what  light  in  the  Word  is  given  by 
the  internal  sense,  for  unless  it  was  thence  known  that  by  the 
right  hand  is  signified  power,  it  would  be  understood  according 
to  the  words,  that  the  Lord  was  to  sit  on  the  right  hands  of 
Jehovah. 

7519.  “Ashes  of  the  furnace.” — That  hereby  is  signified  of 
exciting  the  falses  of  lusts  by  presence  amongst  those  who 
ir.fest,  appears  from  the  consideration  of  ashes  of  the  furnace, 
as  denoting  the  falses  of  lusts,  of  which  we  shall  speak  pres- 
ently; that  it  denotes  excitation  by  presence  amongst  those 
who  infest,  is  manifest  from  what  follows  in  this  verse,  for  it  is 
said  that  Moses  scattered  them  towards  heaven,  in  the  eyes  of 
Pharaoh  ; by  in  the  eyes  is  signified  presence,  and  by  Pharaoh 
are  signified  those  who  infest,  as  has  been  often  shown.  How 
the  case  herein  is,  cannot  be  known  without  revelation,  for  they 
are  such  things  as  are  done  in  the  other  life,  and  are  not  known 
in  the  world : evil  or  infernal  spirits,  so  long  as  they  are  re- 
moved and  separated  from  heaven,  that  is,  from  the  good  of 
love  and  the  truth  of  faith  which  prevail  there,  so  long  they  do 
not  know  that  they  are  in  evils  and  falses,  for  in  this  case  they 
believe  falses  to  be  truths,  and  evils  to  be  goods;  but  as  soon 
as  heaven  comes  nearer  to  them,  that  is,  any  heavenly  society, 
they  apperceive  falses  and  evils,  for  the  truth  of  faith  which 
then  flows-in  gives  them  to  apperceive  falses,  and  the  good  of 
love  which  flows-in  gives  them  to  apperceive  evils;  also  the 
nearer  that  heaven  comes,  or  in  proportion  as  the  influx  of  the 
good  of  love  and  of  the  truth  of  its  faith  is  more  present,  inas- 
much as  those  things  are  intolerable  to  them,  they  are  so  much 
the  more  grievously  tormented  by  their  evils  and  falses : from 
these  considerations  it  may  now  be  manifest  why  it  was  com- 
manded, that  Moses  should  take  ashes  of  the  furnace,  and  should 
scatter  them  towards  heaven,  and  should  do  this  in  the  eyes 
of  Pharaoh,  also  why  it  was  commanded  that  he  should  scatter 
the  ashes  towards  heaven,  but  not  Aaron;  for  by  the  ashes 
being  scattered  towards  heaven,  is  signified  the  influx  of  heaven ; 
by  this  being  done  in  the  eyes  of  Pharaoh,  is  signified  that  it 
was  done  in  the  presence  of  those  who  infest ; the  reason  why 
Moses  was  to  do  this,  and  not  Aaron,  is,  because  the  truth  pro- 
ceeding immediately  from  the  Divine  Being  or  Principle,  pre- 
sents that  effect  amongst  the  evil,  for  Moses  is  the  truth  which 
proceeds  immediately  from  the  Divine  Being  or  Principle,  and 
Aaron  the  truth  which  proceeds  mediately,  see  n.  7010.  From 
these  considerations  it  is  evident  what  is  meant  in  the  internal 
sense  by  what  is  contained  in  this  verse  and  in  those  which 
next  follow,  viz.,  that  the  meaning  is,  that  the  filthy  and  defiled 
things  of  lusts  with  blasphemies  should  be  excited,  which  are 
signified  by  the  ulcer  flowering  with  pustules,  and  they  are 
excited  when  divine  truth  flows-in  and  heaven  comes  nearer 


7519.] 


EXODUS. 


435 


Every  one  may  see,  that  such  tilings  would  not  in  any  wise  have 
been  commanded  by  Jehovah  to  Moses,  unless  they  had  in- 
volved a heavenly  arcanum,  viz.,  that  Moses  should  take  ashes 
of  the  furnace,  and  scatter  them  towards  heaven  ; such  means  of 
producing  an  effect  would  never  have  been  ordered  by  Jehovah 
unless  they  had  contained  what  is  celestial,  to  which  they  corre- 
spond ; hence  it  may  be  seen  what  is  the  quality  of  the  Word, 
viz.,  that  it  is  quite  full  of  arcana,  but  of  arcana  which  are  not 
extant  in  the  sense  of  the  letter.  The  reason  why  ashes  of  the 
furnace  signify  falses  of  lusts,  is,  because  ashes  are  from  com- 
bustibles, and  what  is  combustible,  as  also  fire  itself,  in  the 
Word,  in  the  good  sense,  signifies  the  good  of  heavenly  affec- 
tions, but,  in  the  opposite  sense,  the  evil  of  infernal  lusts; 
that  fire  has  such  a signification,  see  n.  934,  1861,  2446,  4906, 
5071,  5215,  6314,  6832,  6834,  6849,  7324,  and  that  combustion 
or  burning  denotes  the  evil  of  lusts,  see  n.  1297,  5215;  hence 
it  is,  that  ashes  signify  falses,  for  falses  are  from  the  evil  of 
lusts;  inasmuch  as  the  evils  of  lusts  are  signified  by  fire,  they 
are  also  signified  by  a furnace,  a furnace  being  what  contains, 
which  frequently  involves  the  like  with  what  is  contained  : 
that  furnace  has  such  a signification,  is  manifest  from  the  fol- 
lowing passages:  “ Behold,  the  day  cometli  burniny  as  a fur- 
nace* and  all  the  proud,  and  every  one  that  doetli  wickedness 
shall  be  stubble,  and  the  day  that  cometh  shall  set  them  on  fire, 
it  shall  not  leave  them  root  and  branch,”  Mai.  iv.  1;  where  burn- 
ing as  a furnace  denotes  the  lusts  of  evil ; to  set  them  on  fire 
denotes  to  kindle  with  lusts.  And  in  the  book  of  Genesis, 
“Abraham  looked  against  the  faces  of  Sodom  and  Gomorrah, 
and  against  all  the  faces  of  the  land  of  the  plain,  and  saw,  and 
the  smoke  ascended,  as  the  smoke  of  a furnace,”  xix.  28  ; where 
the  smoke  of  a funace  denotes  falses  derived  from  the  evils  of 
lusts,  for  Sodom  is  the  evil  of  lusts  grounded  in  self-love,  and 
Gomorrah  is  the  false  thence  derived,  see  n.  2220,  2246, 
2322.  And  in  the  Revelation,*  “ From  the  pit  of  the  abyss  went 
up  a smoke,  as  the  smoke  of  a furnace ,”  ix.  2 ; where  the  smoke 
of  a furnace  in  like  manner  denotes  falses  derived  from  evils 
of  lusts;  the  pit  of  the  abyss  denotes  hell.  And  in  Matthew, 
“The  Son  of  Man  shall  send  his  angels,  who  shall  gather  out 
of  his  kingdom  all  things  that  offend,  and  those  who  do  iniquity, 
and  shall  send  them  into  a furnace  of  fire  f xiii.  41,  42;  where 
a furnace  of  tire  denotes  the  evils  of  lusts  ; for  the  fire  of  lusts 
is  what  is  meant  in  the  Word  by  the  fire  of  hell;  loves  also 
are  nothing  else  but  the  fires  of  life;  lust  is  a continuation  of 
the  love.  And  in  Nahum,  “Draw  out  to  thyself  the  waters  of 
the  siege,  strengthen  thy  fortifications,  enter  into  the  mire,  and 
tread  the  clay,  repair  the  furnace  of  the  brick,  the  fire  shall 
devour  thee,  the  sword  shall  cut  thee  off,”  iii.  14,  15  ; where  to 
enter  into  the  mire  denotes  into  the  false,  to  tread  the  clay 


436 


EXODUS. 


[Chap.  ix. 

denotes  evil,  n.  6699  ; the  furnace  of  the  brick  denotes  the 
falses,  which  they  contrive,  and  which  are  injected  by  the  evil, 
n.  1296,  6699,  7113 ; tire  denotes  the  lust  of  evil,  n.  1861,  2446, 
5071,  5215,  6832,  7324;  the  sword  denotes  falsity,  n.  4499. 
And  in  Jeremiah,  “Take  into  thy  hand  great  stones,  and  hide 
them  in  the  clay  in  the  furnace  of  brick , which  is  at  the  door 
.of  the  house  of  Pharaoh  in  Tahphanes,  in  the  eyes  of  the  men 
of  Judah,  and  say  to  them,  Behold  I send  and  will  take 
Nebuchadnezzar,  the  king  of  Babylon,  and  will  set  his  throne 
upon  these  stones,  which  I have  hid,  so  that  he  shall  stretch 
his  tent  upon  them,  he  shall  come  and  smite  the  land  of  Egypt,” 
xliii.  9,  10;  what  these  words  signify  cannot  be  known  without 
the  internal  sense  : great  stones  are  falses  ; the  furnace  of  brick 
is  the  lust  of  the  false  derived  from  evil ; Nebuchadnezzar  king 
of  Babylon  is  the  waster  of  truth  and  good  ; his  throne  and  tent 
being  set  upon  these  stones,  denotes  that  he  shall  cause  falses 
to  reign  ; the  land  of  Egypt  which  he  shall  smite  is  the  natural 
mind. 

7520.  “ And  let  Moses  scatter  them  towards  heaven.” — • 
That  hereby  is  signified  that  those  falses  were  shown  to  those 
in  heaven,  appears  from  the  signification  of  ashes,  as  denoting 
falses,  of  which  we  shall  speak  presently ; and  from  the  signi- 
fication of  scattering  or  spreading  abroad  towards  heaven,  as 
denoting  to  show  them  to  those  who  are  in  heaven ; that  to 
scatter  or  spread  abroad  denotes  to  show,  is  evident,  for  hence 
they  are  made  to  appear  : by  heaven,  in  the  internal  sence,  is 
meant  the  angelic  heaven.  What  these  words  signify,  is  evi- 
dent from  what  was  said  just  above,  n.  7519,  viz.,  that  by  truth 
from  the  Divine  Being  or  Principle,  which  is  represented  by 
Moses,  the  falses  of  the  lusts  of  those  who  infest  were  shown 
and  manifested  to  heaven,  whence  the  presence  of  heaven,  and 
from  presence  the  existence  of  such  things  amongst  the  evil, 
as  are  signified  by  the  ulcer  flowering  with  pustules.  That 
ashes  (favilla)  denote  the  false,  may  be  confirmed  from  the 
passages  where  ashes  ( cinis ) are  named,  for  ashes  ( cinis ) is  from 
a like  origin,  and  hence  signifies  the  like  with  ashes  (favilla), 
as  in  Isaiah  xliv.  20  ; lviii.  5 ; Jerem.  vi.  26  ; Ezek.  xxvii.  30 ; 
xxviii.  18  ; Jonah  iii.  6 ; Psalm  cii.  9 ; Job  ii.  8 ; xxx.  19. 

7521.  “ To  the  eyes  of  Pharaoh.” — That  hereby  is  signified 
in  the  presence,  appears  without  explication. 

7522.  “And  they  shall  be  for  dust  upon  all  the  land  of 
Egypt.” — That  hereby  is  signified  the  damnation  of  those  falses 
in  the  natural  mind,  appears  from  the  signification  of  dust,  as 
.denoting  what  is  damned,  see  above,  n.  7418  ; and  from  the 
signification  of  ashes  of  the  furnace,  which  were  made  into 
dust,  as  denoting  the  falses  of  lusts,  see  just  above,  n.  7519, 
7520;  and  from  the  signification  of  the  land  of  Egypt,  as  de- 
noting the  natural  mind,  see  n.  5276,  5278,  5280,  5288,  5301, 


7520—7523.] 


EXODUS. 


437 


That  dust  denotes  what  is  damned,  is  evident  not  only  from 
the  passages  quoted  from  the  Word,  n.  7418,  but  also  from  this 
passage  in  Moses,  “If  thou  shalt  not  obey  the  voice  of  Jeho- 
vah thy  God,  thou  shalt  be  cursed  in  the  city,  thou  shalt  be 
cursed  in  the  field  : Jehovah  will  give  the  rain  of  thy  land  thin 
dust  and  thick  dust , from  heaven  it  shall  descend  upon  thee, 
until  thou  be  destroyed,”  Deut.  xxviii.  15,  16,  24. 

7523.  “ And  it  shall  be  upon  man  and  upon  beast.” — That 
hereby  is  signified  which  are  from  evil  interior  and  exterior, 
appears  from  the  signification  of  man,  as  denoting  the  affection 
of  good,  and,  in  the  opposite  sense,  the  lust  of  evil,  in  like 
manner  beast,  but  when  mention  is  made  of  man  and  beast, 
then  by  man  is  signified  interior  affection  or  lust,  and  by  beast 
exterior,  see  n.  7424:  the  interior  good,  and  also  the  interior 
evil,  which  are  signified  by  man,  are  those  of  intention  or  end, 
for  intention  or  end  is  the  inmost  principle  of  man ; but  the 
exterior  good,  and  also  the  exterior  evil,  which  are  signified  bv 
beast,  are  those  of  the  thought,  and  of  the  action  thence  derived, 
when  nothing  opposes  : the  reason  why  what  i9  exterior  is  sig- 
nified by  beast,  is,  because  man  as  to  his  external  or  natural 
man  is  nothing  but  a beast,  for  he  has  like  lusts,  and  also  plea- 
sures, and  like  appetites  and  senses  too  ; and  the  reason  why 
what  is  interior  is  signified  by  man,  is,  because  man  is  man  as 
to  the  internal  or  spiritual  man,  enjoying  there  the  affection  of 
good  and  truth,  such  as  appertain  to  the  angels  in  heaven,  and 
because  by  that  man  he  rules  his  natural  or  animal  man,  which 
is  a beast : that  a beast  denotes  the  affection  of  good  and,  in 
the  opposite  sense,  the  lust  of  evil,  see  n.  45,  46,  142.  143,  246, 
714,  715,  719,  776,  2179,  2180,  3218,  3519,  5198  : these  are  the 
things  which  are  signified  by  man  and  beast  also  in  the  follow- 
ing passages : “ Mine  anger  and  my  wrath  is  poured  out  upon 
this  place,  upon  man  and  ujpon  beast”  Jer.  vii.  20.  Again 
“ I will  smite  the  inhabitants  of  this  city,  both  man  and  beast , 
they  shall  die  by  a great  pestilence,”  xxi.  6.  Again,  “ He  shall 
make  his  land  a desolation,  that  there  shall  be  none  to  dwell 
therein,  from  man  even  to  beast  they  have  removed  themselves, 
they  have  gone  away,”  1.  3.  And  in  Ezekiel,  “ When  the  land 
shall  sin  to  me,  by  trespassing  a trespass,  I will  cut  off  from  it 
man  and  beast”  xiv.  13,  19,  21.  Again,  “I  will  stretch  out  my 
hand  over  Edom,  and  will  cut  off  from  it  man  and  beast , and 
will  make  it  a waste*,”  xxv.  13.  And  in  Zephaniah,  “ I will 
consume  man  and  beast , I will  consume  the  -bird  of  the  hea- 
vens, and  the  fishes  of  the  sea,  and  things  that  offend  with  the 
wficked,  and  I will  cut  off  man  from  the  surfaces  of  the  earth,” 
i.  3.  Man  and  beast  denote  interior  and  exterior  good  in  the 
following  passages  : “ I have  made  the  earth  man  and  beast  by 
my  great  virtue,”  Jeremiah  xxvii.  5.  Again.  “ Behold  the  days 
come,  saith  Jehovah,  in  which  I will  sow  the  house  of  Israel 


438 


EXODUS. 


[Chap.  ix. 

and  the  house  of  Judah  with  the  seed  of  man  and  with  the  seed 
of  beast xxxi.  27.  Again,  “ The  earth  shall  be  a desolation,  so 
that  there  shall  be  no  man  and  beast,”  xxxii.  43.  Again,  “ In 
the  cities  of  Judah,  and  in  the  streets  of  Jerusalem,  shall  be  devas- 
tation, there  shall  be  no  man  and  no  inhabitant,  and  no  beast f 
xxxii.  10  ; li.  62.  And  in  David,  “ Thy  justice  is  as  the  moun- 
tains of  God,  thy  judgments  are  the  great  abyss,  thou  preservest 
man  and  beast,  Jehovah,”  Psalm  xxxvi.  6.  Inasmuch  as  such 
things  were  signified  by  man  and  beast,  therefore  the  first-born 
of  the  Egyptians  died  both  of  men  and.  beasts , Exod.  xii.  29; 
and  therefore  the  first-born  was  sanctified  both  of  man  and  of 
beast,  Numb,  xviii.  15  ; and  for  the  same  reason  also  from  a holy 
rite  it  was  commanded  by  the  king  of  Nineveh,  that  both  man 
and  beast  should  fast,  and  should  also  be  covered  with  sack- 
cloth, Jon.  iii.  7,  8. 

7524.  “ For  an  ulcer  flowering  with  pustules.” — That  here- 
by are  signified  things  defiled  with  blasphemies  thence  derived, 
appears  from  the  signification  of  an  ulcer,  as  denoting  things 
defiled  which  are  from  evils  ; and  from  the  signification  of  pus- 
tules, as  denoting  the  blasphemies  which  are  thence  derived ; 
the  ulcers  appertaining  to  man  in  his  body  correspond  to  the 
defiled  things  which  are  from  evils,  and  pustules  to  blasphe- 
mies; and  they  would  also  be  in  every  evil  mAn,  unless  he,  so 
long  as  he  is  in  the  world,  was  in  a state  of  receiving  the  good 
and  truth  of  faith  ; it  is  for  the  sake  of  that  state  that  the  Lore 
prevents  such  things  bursting  forth  from  evils.  That  ulcers  sig 
nify  defiled  things  with  blasphemies,  is  evident  also  from  tlu 
Revelation,  “The  first  angel  poured  out  his  vial  on  the  earth, 
and  it  became  an  ulcer  evil  and  hurtful  in  the  men  who  had 
the  character  of  the  beast.  The  fifth  angel  poured  out  a vial 
upon  the  throne  of  the  beast,  and  they  blasphemed  the  God  of 
heaven  by  reason  of  their  uneasiness  and  by  reason  of  their 
ulcers,”  xvi.  2,  11.  And  in  Moses,  “ Jehovah  will  smite  thee 
with  the  ulcer  of  Egypt,  and  with  emerods,  and  with  the  scab, 
and  with  the  itch,  that  thou  canst  not,  be  healed  ; so  that  thou 
shalt  be  insane  from  the  sight  of  thine  eyes  which  thou  shalt 
see.  Jehovah  shall  smite  thee  with  an  evil  ulcer  upon  the  knees 
and  upon  the  thighs,  of  which  thou  canst  not  be  healed  Jeho- 
vah shall  lead  thee  away  and  thy  king,  whom  thou  shalt  appoint 
overtime,  to  a nation  which  thou  hast  not  known,”  Dent,  xxviii. 
27,  34,  35,  36 ; the  ulcer  of  Egypt  denotes  things  defiled  with 
blasphemies ; and  because  blasphemies  also  are  signified,  it  is 
said,  that  he  should  become  insane  from  the  sight  of  the  eyes, 
for  he  who  blasphemes  God  is  insane ; the  kinds  of  ulcers  are 
emerods,  scab,  the  itch,  which  signify  so  many  kinds  of  falses 
derived  from  evils  ; nearly  the  same  is  signified  by  ulcers  on 
the  knees  and  thighs  ; and  because  they  signify  falses,  it  imme- 
diately follows,  that  the  king  whom  they  shall  appoint  should 


7524  -7531.] 


EXODUS. 


439 


be  led  away  ; for  by  king  is  signified  truth,  and,  in  the  oppo- 
site sense,  the  false,  see  n.  1672,  2015,  2069,  3009,  4581,  4966, 
5044,  6148.  The  ulcers  of  the  leprosy,  as  the  swelling,  the 
abscess,  the  pupil,  the  burning,  the  scurf,  the  scall,  which  are 
named,  Levit.  xiii.  1 to  the  end,  denote  also  such  things,  for  the 
leprosy,  in  the  spiritual  sense,  is  the  profanation  of  truth,  see 
n.  6903.  That  wounds  also  signify  such  things,  is  evident  from 
Isaiah,  44  From  the  sole  of  the  foot  even  to  the  head  there  is  no 
soundness  in  it,  a wound , and  the  blackness  of  a wound,  and  a 
fresh  gash,  they  have  not  been  squeezed  out,  arid  have  not  been 
bound  up.  and  have  not  been  m oil i tied  with  oil,”  i.  6.  And  in 
David,  u Mine  iniquities  have  passed  over  my  head,  my  wounds 
are  putrid  and  corrupt , by  reason  of  my  foolishness,”  Psalm 
xxxviii.  4,  5. 

7525.  4*In  all  the  land  of  Egypt.” — That  hereby  is  signified 
the  natural  mind,  see  just  above,  n.  7522. 

7526.  44  And  they  took  ashes  of  the  furnace.” — That  hereby 
are  signified  the  falses  of  lusts,  appears  from  the  signification 
of  ashes  of  the  furnace,  as  denoting  the  falses  of  lusts,  see  above, 
n.  7519. 

7527.  “ And  stood  before  Pharaoh.” — That  hereby  is  signi- 
fied in  the  presence  of  those  who  infest,  appears  from  the  signifi- 
cation of  standing  before  any  one,  as  denoting  in  the  presence; 
and  from  the  representation  of  Pharaoh,  as  denoting  those  who 
infest,  see  n.  7107,  7110,  7126,  7142,  7220,  7228. 

7528.  “And  Moses  scattered  them  towards  heaven.” — That 
hereby  are  signified  those  falses  shown  to  those  who  are  in 
heaven,  is  manifest  from  what  was  said  above,  n.  7520,  where 
like  words  occur. 

7529.  k4  And  they  became  an  ulcer  of  pustules  flowering  in 
man  and  in  beast.” — That  hereby  are  signified  things  defiled  with 
blasphemies  from  interior  and  exterior  evil,  appears  from  the 
signification  of  an  ulcer  of  pustules,  as  denoting  things  defiled 
with  blasphemies,  see  above,  n.  7524;  and  from  the  significa- 
tion of  man  and  beast,  as  denoting  evil  interior  and  exterior, 
see  also  above,  n.  7523. 

7530.  44  And  the  magicians  could  not  stand  before  Moses  by 
reason  of  the  ulcer.” — That  hereby  is  signified  that  they  could 
not  be  present  who  abused  divine  order  by  effigy ing  what  was 
like  in  the  external  form,  appears  from  the  signification  of  not 
being  able  to  stand  before  any  one,  as  denoting  not  to  be  able 
to  be  present ; and  from  the  signification  of  magicians,  as 
denoting  those  who  abuse  divine  order  by  efligying  what  is  like 
in  the  external  form,  see  n.  7296,  7337 ; and  from  the  significa- 
tion of  ulcer,  as  denoting  things  defiled  with  blasphemies,  see 
above,  n.  7524. 

7531.  44  Because  'the  ulcer  was  in  the  magicians.” — That 


440 


EX.ODUS. 


[Chap,  ix 


hereby  is  signified  that  like  defiled  things  came  forth  from 
them,  appears  from  what  was  said  just  above,  n.  7530. 

7532.  “ And  in  all  the  Egyptians.” — That  hereby  is  signified 
as  in  those  who  infested,  appears  from  the  signification  of  the 
Egyptians,  as  denoting  those  who  infest,  see  n.  7095,  7317. 

7533.  “And  Jehovah  fixed  firm  the  heart  of  Pharaoh.” — 
That  hereby  is  signified  that  they  made  themselves  obstinate, 
appears  from  the  signification  of  the  heart  being  fixed  firm, 
being  hardened,  being  made  heavy,  as  denoting  obstinacy,  see 
n.  7272,  7300,  7305.  It  being  said  that  Jehovah  fixed  firm  the 
heart  of  Pharaoh,  in  the  internal  sense,  signifies  that  they  them- 
selves, and  not  Jehovah,  fixed  firm  their  own  heart,  that  is, 
made  themselves  obstinate  ; for  it  is  the  evil  attendant  on  man 
which  fixes  him  firm,  or  makes  him  obstinate  against  divine 
things,  and  evil  comes  from  man,  and  flows-in  from  hell,  but 
not  from  heaven ; through  heaven  from  the  Lord  nothing  but 
good  flows-in  ; from  good,  still  less  from  the  veriest  good,  evil 
cannot  come  forth ; evil  comes  forth  from  its  own  origins,  viz., 
from  the  contraries  of  love  to  God  and  Jove  to  the  neighbour ; 
such  origins  are  given  with  man,  and  in  no  wise  with  God  ; 
hence  it  is  evident,  that  when  it  is  said  in  the  Word  that  God 
induces  evils,  it  is  said  according  to  the  appearance ; but  on 
this  subject  see  n.  2447,  6992,  6997. 

7534.  “ And  he  did  not  hearken  to  them.” — That  hereby  is 
signified  that  he  did  not  obey,  appears  from  the  signification  of 
not  hearkening  to  any  one,  as  denoting  not  to  obey,  as  also  n. 
7224.  7278,  7339,  7413. 

7535.  “As  Jehovah  spake  to  Moses.” — That  hereby  is  sig- 
nified according  to  prediction,  see  above,  n.  7302,  7340,  7414, 


7432. 

7536.  Yerses  13  to  18.  And  Jehovah  said  to  Moses , Rise 
in  the  morning  early , and  stand  before  Pharaoh , and  say  to 
him , Thus  saith  Jehovah  God  of  the  Hebrews , Send  away  my 
people,  and  let  them  serve  me.  Because  this  time  I send  all 
my  plagues  into  thine  heart , and  into  thy  servants , and  into 
thy  people,  to  the  intent  that  thou  mayest  know  that  there  is  none 
as  I in  the  whole  earth.  Because  now  I might  send  my  hand 
and  smite  thee,  and  thy  people,  with  the  pestilence,  and  thou 
shouldest  be  cut  off  from  the  earth.  Nevertheless  for  this  have 
I made  thee  to  stand,  that  thou  mayest  see  my  virtue,  and 
to  the  intent  that  my  name  may  be  declared  in  the  whole 
earth.  As  yet  liftest  thou  up  thyself  into  my  people,  that  thou 
shouldest  not  send  them  away.  Behold  I cause  to  rain,  about 
the  time  of  to-morrow,  an  exceeding  grievous  hail,  such  as  hath 
not  been  in  Egypt  from  the  day  that  it  was  founded,  even  till 
now . And  Jehovah  said  to  Moses,  signifies  instruction  again 
what  was  to  be  done.  Kise  in  the  morning  early,  and  stand 
before  Pharaoh,  signifies  elevation  of  the  attention  of  those  who 


7532—7539.] 


EXODUS. 


441 


infest  by  presence.  And  say  to  him,  Thus  saith  Jehovah  God 
of  the  Hebrews,  signifies  command  from  the  Lord,  who  is  the 
God  of  the  church  Send  away  my  people,  and  let  them  serve 
me,  signifies  that  they  should  leave  those  who  are  of  the  spirit- 
ual church,  that  they  may  worship  the  Lord  their  God.  Be- 
cause this  time  I send  all  my  plagues,  signifies  that  it  might  be 
effected,  that  all  evils  to  come  should  rush  together  into  them. 
Into  thine  heart,  signifies  into  what  is  inmost.  And  into  thy 
servants,  and  into  thy  people,  signifies  into  all  and  singular 
things.  To  the  intent  that  thou  mayest  know  that  there  is  none 
as  I in  the  whole  earth,  signifies  what  is  thence  made  known 
to  them,  that  the  Lord  is  the  only  God.  Because  now  I might 
send  my  hand,  signifies  that  all  communication  might  possibly 
be  taken  away.  And  smite  thee  and^  thy  people  with  the  pesti- 
lence, signifies  thus  total  devastation.  And  thou  shouldest  be 
cutoff  from  the  earth,  signifies  that  thus  there  would  no  longer 
be  communication  by  those  things  which  are  of  the  church. 
Nevertheless  for  this  have  I made  thee  to  stand,  signilies  that 
communication  would  as  yet  remain,  and  they  would  pass 
through  states  grounded  in  order.  To  the  intent  that  thou 
mayest  see  my  virtue,  signifies  that  they  may  apperceive  how 
great  the  divine  power  is.  And  to  the  intent  that  my  name 
may  be  declared  in  the  whole  earth,  signifies  that  thus  the  Lord 
may  be  acknowledged  as  the  only  God  where  the  church  is. 
As  yet  liftest  thou  up  thyself  into  my  people,  signifies  because 
he  does  not  yet  desist  from  infesting  those  who  are  in  truth  and 
good.  That  thou  shouldest  not  send  them  away,  signifies  and 
does  not  yet  leave  them.  Behold,  I cause  to  rain  about  the  time 
of  to-morrow  an  exceeding  grievous  hail,  signifies  falses  de- 
stroying all  things  of  the  church  amongst  them.  Such  as  hath 
not  been  in  Egypt  from  the  day  that  it  was  founded  even  till 
now,  signifies  that  such  destruction  has  not  place  with  others  in 
the  natural  mind. 

7537.  “And  Jehovah  said  to  Moses.” — That  hereby  is  sig- 
nified instruction  again  what  was  to  be  done,  see  above,  n. 

7517. 

7538.  “Rise  in  the  morning  early,  and  stand  before  Pha- 
raoh.”— That  hereby  is  signified  elevation  of  the  attention  of 
those  who  infest  by  presence,  appears  from  the  signification  of 
rising  in  the  morning  early,  see  n.  7435  ; and  from  the  signifi- 
cation of  standing  before  any  one,  as  denoting  presence,  see  n. 
7527  ; and  from  the  representation  of  Pharaoh,  as  denoting 
those  who  infest,  see  n.  7107,  7110,  7126,  7142,  7220,  7228. 

7539.  “And  say  to  him,  Thus  saith  Jehovah  God  of  the 
Hebrews.” — That  hereby  is  signified  a command  from  the  Lord, 
who  is  the  God  of  the  church,  appears  from  the  signification 
of  saying,  when  by  Jehovah  or  the  Lord  to  those  who  are  in 
evils  and  infest,  as  denoting  command,  see  n.  7036,  7310 ; and 


442 


EXODUS. 


[Chap.  ix. 

from  the  signification  of  the  Hebrews,  as  denoting  those  who  are 
of  the  church,  thus  denoting  the  church,  see  n.  6675,  6684, 
6738  ; that  where  Jehovah  is  named  in  the  Word,  it  is  the  Lord 
who  is  meant,  see  n.  1343,  1736,  2921,  3023,  3035,  5011,  5663, 
6280,  6281,  6303,  6905,  6945,  6956 ; thus  Jehovah  God  of  the 
Hebrews  denotes  the  Lord,  who  is  the  God  of  the  church. 

7540.  “Send  away  my  people,  and  let  them  serve  me.” — • 
That  hereby  is  signified  that  they  should  leave  those  who  are 
of  the  spiritual  church,  that  they  may  worship  the  Lord  their 
God.  see  above,  n.  7500,  where  like  words  occur. 

7541.  “Because  this  time  I send  all  my  plagues.” — That 
hereby  is  signified  that  it  might  be  effected  that  all  evils  to  come 
should  rush  together  into  them,  appears  from  the  signification 
of  plagues,  as  denoting  evils,  in  the  present  case  evils  to  come, 
until  they  were  altogether  cast  into  hell,  wherefore  it  is  said  all 
plagues  ; and  from  the  signification  of  sending,  as  denoting  to 
rush-in,  for  plagues  or  evils  are  not  sent-in  by  Jehovah  or  the 
Lord,  but  rush-in  from  evil  itself ; for  evil  in  the  other  life 
brings  punishment  along  with  it,  and  has  punishment  as  it 
were  in  itself,  see  n.  696,  697,  1857,  6559 ; hence  it  is  that  by 
I send  all  my  plagues,  is  signified  that  all  evils  would  rush-in 
into  them.  It  is  according  to  order,  that  one  plague  should 
follow  another,  and  that  the  evil  should  thus  be  successively 
cast  down  into  hell,  wherefore  it  is  here  said,  that  it  might  be 
effected  that  they  should  rush-in  together.  The  man  of  the 
church,  inasmuch  as  he  has  no  knowledge  concerning  the  state 
of  life  after  death,  believes  that  man  after  life  in  the  body  is 
instantly  either  elevated  into  heaven,  or  cast  into  hell,  when 
nevertheless  this  is  effected  successively,  although  with  much 
variety  as  to  times  and  as  to  states  ; with  the  good,  who  are  to 
be  elevated  into  heaven,  evil  is  successively  separated,  and  they 
are  filled  with  goods  according  to  the  faculty  of  reception  ac- 
quired in  the  world;  and  with  the  evil,  who  are  to  be  cast  into 
hell,  good  is  successively  separated,  and  they  are  filled  succes- 
sively with  evils,  according  to  the  faculty  of  reception  acquired 
in  the  world.  Moreover  man  in  the  other  life  enters  into  new 
states,  and  undergoes  changes  ; they  who  are  elevating  into 
heaven,  and  afterwards  when  they  are  elevated,  are  perfected 
to  eternity ; but  they  who  are  casting  into  hell,  and  afterwards 
when  they  are  cast,  endure  evils  continually  more  grievous,  and 
this  until  they  dare  not  occasion  evil  to  any  one  ; and  after- 
wards they  remain  in  hell  to  eternity,  whence  they  cannot  be 
extracted,  because  it  cannot  be  given  them  to  will  good  to  any 
one,  only  not  to  do  evil  from  fear  of  punishment,  the  lust  to  do 
so  always  remaining. 

7542.  “ Into  thine  heart.” — That  hereby  is  signified  into  what 
is  inmost,  appears  from  the  signification  of  the  heart,  as  denot- 
ing that  which  is  of  the  will,  thus  which  is  of  the  love,  see  n 


7540 — 7545.] 


EXODUS. 


443 


2930,  3313,  3888,  3889,  consequently  what  is  of  the  very  life, 
for  the  love,  inasmuch  as  it  is  of  the  will,  constitutes  the  very 
life;  hence  it  is  that  v the  heart  is  signified  what  is  inmost 
or  the  inmost  principle:  the  inmost  principle  appertaining  to 
the  good  is  love  to  the  Lord  and  love  towards  the  neighbour, 
but  the  inmost  principle  appertaining  to  the  evil  is  self-love 
and  the  love  of  the  world  ; this  latter  inmost  principle  is  what 
is  here  meant  : the  things  which  encompass  the  inmost  prin- 
ciple, and  constitute  as  it  were  the  circumferences,  are  the  evils 
with  the  falses  which  favour  ; and  these  are  arranged  in  the 
order  in  which  they  favour.  In  the  other  life  these  things  are 
unfolded  according  to  the  order  in  which  they  are  arranged  ; 
first  come  forth  those  things  which  occupy  the  ultimate  cir- 
cumferences, next  those  which  occupy  the  interior  circum- 
ferences, and  at  length  is  manifested  the  inmost  principle ; 
hence  it  is,  that  man  in  the  other  life  passes  through  several 
states,  and  that  the  evil  by  degrees  successively  incur  plagues, 
before  the}7  are  cast  into  hell,  according  to  what  has  been  said 
just  above:  the  inmost  principle,  at  which  they  finally  arrive, 
is  hell  itself  with  them,  for  it  is  the  evil  itself  which  had  been 
of  their  love,  thus  the  end  for  the  sake  of  which  they  had 
done  all  things,  and  which  in  the  world  they  had  inmostly 
concealed. 

7543.  “ And  into  thy  servants,  and  into  thy  people.” — That 
hereby  is  signified  into  all  and  singular  things,  appears  from  the 
signification  of  servants  and  people,  as  denoting  all  and  singular, 
thus  all  and  singular  things,  see  n.  7396. 

7544.  “To  the  intent  that  thou  mayest  know  that  there  is 
none  as  I in  the  whole  earth.” — That  hereby  is  signified  what 
is  thence  made  known  to  them,  that  the  Lord  is  the  only  God. 
appears  from  what  was  said  above,  n.  7401. 

7545.  u Because  now  I might  send  my  hand.” — That  hereby 
is  signified  that  communication  might  possibly  be  taken  away? 
appears  from  the  signification  of  hand,  as  denoting  power,  see 
n.  4931  to  4937,  6292,  6947,  7188,  7189,  7518;  and  that  the 
hand  of  Jehovah  denotes  omnipotence,  see  n.  878,  3387,  7518; 
hence  to  send  the  hand  denotes  to  show  power,  and  from  omni- 
potence to  do  it;  this  omnipotence  is  described  by  beirtg  able 
to  send  all  plagues  into  his  heart,  into  his  servants,  and  into  his 
people,  whereby  is  signified  that  all  evils  would  rush  in  together, 
and  thus  that  communication  would  be  taken  away  with  those 
things  which  are  of  heaven : this  is  the  power  which  is  here  de- 
scribed by  those  words.  How  the  case  is  with  this  communi- 
cation, has  been  before  said,  viz.,  that  they  who  infest  the  well- 
disposed  in  the  other  life  are  they  who  in  the  world  have  been 
in  the  church,  and  have  read  the  Word,  and  have  been  acquainted 
with  the  doctrinals  of  faith  of  their  own  church,  and  have  also 
professed  them,  but  have  lived  a life  of  evil ; so  long  as  such 


444 


EXODUS. 


[Chap.  ix. 

in  the  other  life  retain  the  things  which  are  of  faith,  the)7  have 
communication  with  heaven,  and  so  long  they  cannot  be  cast 
down  into  hell ; wherefore  those  are  the  things  which  are  taken 
from  them  by  degrees,  and  when  they  are  taken  from  them, 
they  have  no  longer  what  may  keep  them  elevated,  but  in  such 
case,  like  weights  without  support,  or  as  birds  deprived  of  their 
wings,  they  fall  downwards  or  into  the  deep:  from  these  con- 
siderations it  is  evident  what  is  meant  by  communication  pos- 
sibly being  taken  away  from  them. 

7546.  “ And  smite  thee  and  thy  people  with  the  pestilence.” 
— That  hereby  is  signified  thus  total  devastation,  appears  from 
the  signification  of  pestilence,  as  denoting  the  vastation  of  good 
and  of  truth,  see  n.  7505,  in  the  present  case  total  devastation, 
because  it  is  said  that  Pharaoh  and  his  people  would  be  smitten 
with  it,  but  before,  at  verse  3,  that  the  cattle  would  be  smitten  ; 
hence  at  that  verse  by  pestilence  is  not  signified  total  devasta- 
tion, but  vastation  in  general  as  to  those  things  which  are  of  the 
truth  and  good  of  the  church,  and  which  are  without. 

7547.  “And  thou  shouldest  be  cut  off  from  the  earth.” — • 
That  hereby  is  signified  that  thus  there  would  no  longer  be  com- 
munication by  those  things  which  are  of  the  church,  appeal’s 
from  the  signification  of  being  cut  off,  when  it  is  said  of  those 
things  which  are  of  the  church,  as  denoting  to  be  separated, 
and  when  they  are  separated,  or  when  there  is  no  longer  com- 
munication with  heaven  by  those  things  which  are  of  the  church, 
then  the  man  falls  into  hell,  which  is  meant  by  being  cut  off, 
see  above,  n.  7545  ; and  from  the  signification  of  earth,  as  de- 
noting the  church,  see  n.  662,  1067,  1262,  1733,  1850,  2117, 
2118,"  2571,  2928,  3355,  4535,  4447,  5577. 

7548.  “Nevertheless  for  this  have  I made  thee  to  stand.” — 
That  hereby  is  signified  that  as  yet  communication  remained, 
and  they  would  pass  through  states  grounded  in  order,  appears 
from  the  signification  of  causing  to  stand,  when  it  is  said  of 
plagues  or  evils  that  they  should  not  rush-in  together,  n.  7541, 
and  of  communication  with  heaven,  that  it  should  not  be  taken 
away  from  them,  n.  7545,  as  denoting  that  communication 
should  yet  remain,  consequently  that  they  should  pass  through 
states  grounded  in  order,  that  is,  that  by  degrees  they  should 
be  successively  devastated,  n.  7541. 

7549.  “To  the  intent  that  thou  mayest  see  my  virtue.” — 
That  hereby  is  signified  that  they  may  apperceive  how  great 
the  divine  power  is,  appears  without  explication. 

7550.  “And  to  the  intent  that  my  name  may  be  declared  in 
the  whole  earth.” — That  hereby  is  signified  that  thus  the  Lord 
may  be  acknowledged  for  the  only  God  where  the  church  is, 
appears  from  the  signification  of  name,  as  denoting  all. in  one 
complex  by  which  the  Lord  is  worshipped,  see  n.  2724,  3006, 
6674;  and  whereas  the  greatest  essentia1  of  worship  is  the  ac- 


7546 — 7553.] 


EXODUS. 


445 


knowledgment  that  the  Lord  is  the  only  God,  and  that  his 
human  principle  is  divine,  and  that  from  that  principle  pro- 
ceeds the  all  of  faith  and  love,  therefore  by  the  name  of  Jeho- 
vah being  declared,  is  signified  that  the  Lord  is  to  be  acknow 
lodged  for  the  only  God;  that  the  divine  human  principle  of 
the  Lord  is  the  name  of  Jehovah,  see  n.  2628,  6887;  and  from 
the  signification  of  the  earth,  as  denoting  the  church,  see  jus* 
above,  n.  7547.  That  Jehovah  or  the  Lord  in  this  and  in  sev 
.oral  other  passages  wills  that  his  virtue  and  power  should 
appear,  and  that  his  name  should  be  declared ; and  in  other 
places  that  he  should  be  worshipped  and  adored  with  humility, 
seems  as  if  he  was  willing  to  make  a show  of  his  glory,  and  as 
if  he  loved  adoration  for  his  own  sake;  but  the  case  is  alto- 
gether otherwise;  it  is  not  for  his  own  sake,  but  for  the  sake 
of  the  human  race,  not  from  self-glory,  but  from  love,  for  he 
wills  to  be  conjoined  to  the  human  race,  and  to  give  them 
eternal  life  and  felicity  ; and  this  cannot  be  effected,  unless  man 
be  in  humble  worship  ; and  humble  worship  is  not  given,  unless 
man  acknowledges  and  believes,  that  himself  is  dust  and  ashes, 
that  is,  nothing  but  evil,  and  that  Jehovah  or  the  Lord  is  the 
greatest  and  holiest,  and  that  he  dare  not  of  himself  approach 
to  him ; when  man  is  in  such  humble  worship,  then  the  Lord 
can  flow-in  with  the  life  of  his  love,  and  give  heaven  and 
eternal  happiness:  this  is  the  reason  why  Jehovah  or  the  Lord 
so  much  extols  his  power  and  glory  in  the  Word. 

7551.  “ As  yet  liftest  thou  up  thyself  into  my  people.” — • 
That  hereby  is  signified  because  he  does  not  yet  desist  from 
infesting  those  who  are  in  truth  and  good,  appears  from  the 
signification  of  yet  lifting  up  himself,  as  denoting  not  yet  to 
desist  from  infesting;  for  they  who  infest,  believe  they  have 
dominion  over  those  who  are  infested,  when  they  see  them  in 
anguish,  and  not  yet  liberated,  also  when  they  see  themselves 
admonished ; and  from  the  representation  of  the  sons  of  Israel, 
who  are  here  my  people,  as  denoting  those  who  are  of  the 
spiritual  church,  or,  what  is  the  same  thing,  who  are  in  truth 
and  good,  see  n.  4286,  6426,  6637,  6862,  6868,  7035,  7062, 
7198,  7201,  7215,  7223. 

7552.  uThat  thou  shouldest  not  send  them  away.” — That 
hereby  is  signified,  and  does  not  yet  leave,  appears  from  the 
signification  of  sending  away,  as  denoting  to  leave,  as  occasion- 
ally above. 

7553.  “ Behold  I cause  to  rain  about  the  time  of  to-morrow 
an  exceeding  grievous  hail.” — That  hereby  are  signified  falses 
destroying  all-tilings  of  the  church  amongst  them,  appears  from 
the  signification  of  a shower  of  hail,  as  denoting  falses  from 
evil  destroying  the  truths  and  goods  of  faith,  thus  the  things 
which  are  of  the  church  : the  reason  why  a shower  of  hail  has 
this  signification,- is,  because  it  is  as  stones,  and  destroys  both 


446 


EXODUS. 


[Chap,  ix, 

men  and  beasts,  also  the  produce  of  the  field,  and  also  because 
it  is  cold : a shower  in  general  signifies  blessing,  and,  in  the 
opposite  sense,  a curs.-),  n.  2445;  when  blessing,  it  signifies  the 
Influx  and  reception  of  the  truth  which  is  of  faith  and  of  the 
good  which  is  of  charity,  for  this  is  blessing;  but  when  a curse, 
it  signifies  the  false  which  is  contrary  to  the  truth  of  faith,  and 
the  evil  which  is  contrary  to  the  good  of  charity,  for  these 
are  the  curse;  but  a shower  of  hail  in  general  signifies  the 
curse  which  is  of  the  false  grounded  in  evil,  and  indeed  of  the 
false  grounded  in  evil  against  the  truths  and  goods  of  the  church ; 
this  is  signified  by  a shower  of  hail  in  the  following  passages: 
“I  will  plead  with  Gog  by  pestilence  and  blood;  and  I will 
cause  to  rain  an  overflowing  shower,  and  hail-stones , fire  and 
sulphur,  upon  him,  and  upon  his  wings,  and  upon  the  many 
people  who  are  with  him,”  Ezek.  xxviii.  22;  Gog  denotes  ex- 
ternal worship  separate  from  internal,  thus  those  who  place  the 
all  of  divine  worship  in  externals,  to  the  extinction  of  charity  ; 
hail-stones  denote  falses  grounded  in  evil.  Again,  “ Let  iny 
hand  be  against  the  prophets  that  see  vanity,  and  that  divine  a 
lie ; say  to  them  that  incrust  what  is  unsuitable,  that  it  shall 
fall,  there  shall  be  an  overflowing  shower,  by  which  ye  hail- 
stones shall  fall,  and  a stormy  wind  shall  break  it  in  pieces,” 
xiii.  9,  1 1 ; where  the  prophets  that  see  vanity,  and  that  divine 
a lie,  denote  those  who  teach  evils  and  falses ; incrusting  what 
is  unsuitable,  denotes  that  they  contrive  falses,  and  make  them 
as  if  they  were  like  unto  truth  ; these  are  called  hail-stones 
from  falses ; but  hail  in  this  and  in  the  passage  above  quoted 
!n  the  original  tongue  is  expressed  by  another  term,  which 
signifies  great  hail.  And  in  Isaiah,  “ Then  Jehovah  shall  cause 
to  be  heard  the  glory  of  his  voice,  and  shall  see  the  rest  of  his* 
arm.  in  the  indignation  of  anger,  and  flame  of  devouring  fire, 
in  dispersion  and  inundation,  and  the  hail-stone ,”  xxx.  30,  31 ; 
where  hail-stone  denotes  the  vastation  of  truth  by  falses. 
Again,  “ Behold  the  Lord  is  strong  and  robust,  as  an  inunda- 
tion of  hail . a storm  of  slaughter,  as  an  inundation  of  mighty 
waters  overflowing,  he  will  cast  down  to  the  earth  with  the 
hand;  the  hail  shall  overturn  the  refuge  of  a lie , and  they  shall 
overflow  the  hiding-place  of  waters,”  xxviii.  2,  17 ; where  in- 
undation denotes  immersion  into  falses,  and  thereby  the  vasta- 
tion of  truth,  see  n.  705,  739,  790,  5725,  6813;  inundation  of 
hail  denotes  the  destruction  of  truth  by  falses.  And  in  David, 
“ lie  smote  their  vine  with  hail , and  their  sycamore  trees  with 
grievous  hail  ; and  he  shut  up  their  beast  to  the  hail , and  their 
cattle  to  the  frost,  he  sent  into  them  the  wrath  of  his  anger,” 
Psalm  lxxviii.  47,  48,  49.  Again,  “ lie  gave  their  showers  haily 
a flaming  fire  in  their  land,  and  smote  their  vine  and  their  fig- 
tree,  and  brake  to  pieces  the  tree  of  their  border,”  Psalm  cv.  32, 
33  ; hail  and  shower  denote  the  vastation  of  truth  and  good  by 


7554.] 


EXODUS. 


447 


falses  derived  from  evil,  vine  denotes  the  truth  and  good  of  the 
internal  church,  the  sycamore  and  fig-tree  denote  the  truths  and 
goods  of  the  external  church.  Again,  “Who  giveth  snow  as 
wool,  scattereth  the  hoar-frost  as  ashes,  who  casteth  forth  his 
hail  as  lumps , who  can  stand  before  his  cold,”  Psalm  cxlvii. 
16,  17 ; where  hail  denotes  falses  grounded  in  evils.  Again, 
“ lie  hath  set  darkness  his  hiding-place,  lfis  circuits  his  tent, 
the  darkness  of  waters,  the  clouds  of  the  heavens,  from  jj-ter 
splendour  before  him,  the  clouds  passed  with  hail  and  cotfifsof 
lire,  Jehovah  thundered  in  the  heavens,  and  the  Highest/ gave 
his  voice,  hail  and  coals  of  fire,  so  that  he  sent  weapons  and 
dispersed  them,”  Psalm  xviii.  12,  13,  14, 15  ; where  hail  denotes 
falses  grounded  in  evils  which  vastate  truths  and  goods.  And 
in  the  Revelation,  “The  first  angel  sounded,  and  there  Was 
made  hail  and  fire  mixed  with  blood,  and  it  fell  upon  the  earth, 
so  that  the  third  part  of  the  trees  was  burnt  up,  and  all  the 
green  grass  was  parched,”  viii.  7 ; hail  denotes  falses  grounded 
in  evil,  fire  mixed  with  blood  denotes  the  evils  of  lusts  with 
falsified  truths;  the  trees  which  were  burned  denote  the  know- 
ledges of  truth  destroyed  by  the  evil  of  lusts  ; the  green  grass 
which  was  parched  denotes  the  scientifics  of  truth  in  like 
manner  destroyed;  that  fire  is  the  evil  of  lusts,  see  n.  1297, 
1861,  2446,  5071,  5215,  6314,  6832,  7324;  that  blood  is  falsified 
truth,  see  n.  4735,  4978,  7317,  7326  ; that  trees  are  knowledges, 
see  n.  2722,  2972.  And  in  Joshua,  “ It  came  to  pass,  when  they 
fled  before  Israel  in  the  descent  of  Bethoron,  Jehovah  cast  upon 
them  great  stones  from  the  heavens,  even  to  Azekah,  that  they 
died  ; there  were  more  who  died  of  the  hail-stones . than  whom 
the  sons  of  Israel  slew  with  the  sword,”  x.  11,  speaking  of  the 
five  kings  who  fought  against  Gibeon  ; by  those  five  kings  and 
by  their  people  were  represented  those  who  are  in  falses 
grounded  in  evils,  hence  they  died  of  hail-stones;  lumps  of 
hail  are  called  stones,  because  stones  also  signify  false*.  From 
these  considerations  it  is  evident  what  is  signified  by  hail  and  a 
shower  of  hail,  viz.,  falses  grounded  in  evils,  and  these  things 
being  signified,  the  vastation  of  truth  and  good  is  also  signified, 
for  such  vastation  is  effected  by  falses  grounded  in  evils. 

7554.  “Such  as  hath  not  been  in  Egypt  from  the  day  that  it 
was  founded,  even  till  now.” — That  hereby  is  signified  that  such 
destruction  has  not  place  with  others  in  the  natural  mind,  ap- 
pears from  the  signification  of  a shower  of  hail,  of  which  these 
things  are  said,  as  denoting  the  destruction  of  truth  by  falses, 
see  just  above,  n.  7553;  and  from  the  signification  of  the  land 
of  Egypt,  as  denoting  the  natural  mind,  see  n.  5276,  5278,  5280, 
5288,  5301;  that  from  the  day  that  it  was  founded  and  even  till 
now,  denotes  that  such  has  not  place  with  others,  is,  because 
day  signifies  state,  and  foundation  its  quality,  and  Egypt  the 
natural  mind  in  general.  The  reason  why  such  destruction  has 


EXODUS. 


448 


[Chap.  ix. 


not  place  with  others,  as  it  has  with  tho^b  who  infest  the  well- 
disposed  in  the  other  life,  is,  because  they  who  infest,  in  the 
world  were  of  the  church,  see  n.  7317,  7502;  they  who  tilled 
the  memory,  which  is  of  the  natural  mind,  with  such  things 
as  are  of  faith  derived  from  the  Word,  and  from  the  doctrine 
of  their  church,  and  yet  have  lived  contrary  to  those  things, 
wherefore  when  they  are  vastated,  then  those  things  which  are 
of  faith  are  plucked  up,  and  at  the  same  time  very  many  things 
adhering  to  them,  hence  come  deep  and  filthy  furrows  and 
ditches  ; the  evils  of  lusts  also  must  needs  he  adjoined  in  some 
measure,  and  likewise  fafses;  inasmuch  as  the  former  (the  things 
of  faith)  and  the  latter  (viz.,  evils  and  falses)  cannot  be  together, 
it  is  evident,  if  they  cannot  be  separated,  that  they  must  be 
ejected  to  the  borders,  whence  come  vacuities  within  which 
have  a grievous  stench,  for  every  stench  is  from  evils  mixed 
with  goods,  and  from  falses  mixed  with  truths;  these  things 
have  not  place  with  those  who  are  out  of  the  church,  for  they 
have  known  nothing  of  the  truths  of  faith  derived  from  the 
Word.  This  is  what  is  signified  by  such  destruction  not  having 
place  with  others  in  the  natural  mind. 

7555.  Yerses  19  to  21.  And  now  send,  gather  together  thy 
cattle , and  all  that  thou  hast  in  the  field  / every  man  and  beast , 
which  shall  be  found  in  the  field,  and  shall  not  be  gathered  to 
the  house,  the  hail  shall  descend  ujpon  them,  and  they  shall  die. 
And  he  that  feared  the  Word  of  Jehovah  of  the  servants  of 
Pharaoh,  caused  his  servants  and  his  cattle  to  flee  to  the  houses. 
And  he  who  did  not  set  his  heart  to  the  Word  of  Jehovah,  left 
both  his  servants  and  his  cattle  in  the  field.  And  now  send, 
gather  together  thy4cattle,  signifies  that  the  truth  of  good  should 
be  collected.  And  all  that  thou  hast  in  the  field,  signifies  which 
is  of  the  church.  Every  man  and  beast,  signifies  interior  and 
exterior  good.  Which  shall  be  found  in  the  field,  signifies 
which  is  of  the  church.  And  shall  not  be  gathered  to  the  house, 
signifies  which  is  not  reserved.  The  hail  shall  descend  upon 
them,  and  they  shall  die,  signifies  that  it  shall  be  altogether 
destroyed  by  the  false  principle.  And  he  that  feared  the  Word 
of  Jehovah  of  the  servants  of  Pharaoh,  signifies  those  things  in 
the  natural  mind  which  were  of  the  Lord.  Caused  his  servants 
and  his  cattle  to  flee  to  the  houses,  signifies  that  they  were  stored 
up  and  reserved  in  the  interiors.  And  he  who  did  not  set  his 
heart  to  the  Word  of  Jehovah,  signifies  the  things  which  were 
not  from  the  Lord.  Left  both  his  servants  and  his  cattle  in  the 
field,  signifies  that  they  wrere  not  stored  up  and  reserved. 

7556.  “And  now  send,  gather  together  thy  cattle.” — That 
hereby  is  signified  that  the  truth  of  good  was  to  be  collected, 
appears  from  the  signification  of  gathering  together,  as  denoting 
to  collect ; and  from  the  signification  of  cattle,  as  denoting  the 
good  of  truth,  and  also  the  truth  of  good,  see  n.  6016,  6045; 


555—7560.] 


EXODUS. 


440 

what  the  truth  of  good  is  and  the  good  of  truth,  see  u.  2063, 
3295,  3332,  3669,  3688,  3882,  4337,  4353,  4390,  5526,  5733. 
The  subject  treated  of  in  this  verse,  and  in  the  two  following,  is 
concerning  the  good  and  truth  which  are  reserved  by  the  Lord 
even  with  the  evil  ; for  the  good  and  truth  which  are  not  ad- 
joined to  evils  and  falses,  are  not  vastated,  but  are  stored  up  by 
the  Lord  in  the  interiors,  and  are  afterwards  brought  forth  for 
use ; the  reservation  of  good  and  truth  with  man  by  the  Lord  is 
signified  by  remains  in  the  Word,  concerning  which  remains 
see  n.  468,  530,  560,  561,  576,  661,  798,  1738,  1906,  2284,  5135, 
5342,  5344,  5897,  5898,  5899,  6156. 

7557.  “And  all  that  thou  hast  in  the  field.” — That  hereby 
is  signified  which  is  of  the  church,  appears  from  the  significa- 
tion of  field,  as  denoting  the  church,  see  n.  2971,  3317,  3766, 
4440,  4443,  7502. 

7558.  “Every  man  and  beast.” — That  hereby  is  signified  in- 
terior and  exterior  good,  appears  from  the  signification  of  man 
and  beast,  as  denoting  interior  and  exterior  good,  see  above,  n. 
7424,  7523. 

7559.  “ Which  shall  be  found  in  the  field.” — That  hereby  is 
signified  which  is  of  the  church,  appears  from  the  signification 
of  field,  as  denoting  the  church,  see  just  above,  n.  7557. 

7560.  “And  shall  not  be  gathered  to  the  house.” — That 
hereby  is  signified  that  it  is  not  reserved,  appears  from  the  sig- 
nification of  not  being  gathered  to  the  house,  as  denoting  not  to 
be  reserved,  for  house  is  the  interior  natural  mind,  where  good 
is  with  truth,  it  is  also  the  rational  mind,  and  thus  the  man  him- 
self, see  n.  3538,  4973,  5023,  7353 , hence  to  be  gathered  to  the 
house  denotes  to  be  gathered  within,  and  there  to  be  stored  up. 
The  reason  why  good  and  truth  are  stored  up  within,  and  are 
there  reserved  by  the  Lord,  even  in  the  case  of  the  evil,  is,  that 
still  there  may  be  something  of  the  human  principle  remaining; 
for  man  without  those  things  is  not  a man  ; for  the  things  stored 
up  and  reserved  are  good  and  truth ; by  these  man  has  com- 
munication with  heaven,  and  so  much  as  he  has  of  communica- 
tion with  heaven  so  far  he  is  a man  : the  evil  indeed,  even  they 
who  are  in  hell,  have  communication  with  heaven,  but  not  any 
conjunction  by  good  and  truth,  for  at  the  instant  that  good  and 
truth  flow  down  out  of  heaven,  and  come  into  hell,  they  are 
turned  into  evil  and  the  false,  hence  the  conjunction  is  imme- 
diately broken  ; such  is  the  communication  ; but  by  the  good 
and  truth,  which  are  stored  up  and  reserved  in  the  interiors, 
there  is  conjunction,  nevertheless  the  truths  and  goods  in  the 
interiors  of  those  who  are  evil  have  no  further  effect  than  to 
give  them  the  ability  of  reasoning  and  of  thinking,  and  thence 
speaking  from  the  sensual  principle,  thus  of  confirming  what 
is  false,  and  defending  what  is  evil ; no  more  can  be  put  forth 
from  the  goods  and  truths  stored  up  and  reserved  in  them,  for 

vol.  vit.  29 


450 


EXODUS. 


[Chap.  ix. 

if  more  was  put  forth,  the  truths  and  goods  would  perish,  and 
thus  nothing  of  the  human  principle  would  remain  with  them. 

7561.  “The  hail  will  descend  upon  them,  and  they  shall 
die.” — That  hereby  is  signified  that  it,  viz.,  what  is  of  the 
church,  will  be  altogether  destiTyed  by  the  false  principle, 
appears  from  the  signification  of  hail,  as  denoting  the  false 
grounded  in  evil,  and  thence  the  vastation  of  good  and  truth 
by  fahes,  see  n.  7553 ; and  from  the  signification  of  dying,  as 
denoting  to  cease  to  be,  see  n.  494,  6587,  6593,  and  because  it 
is  said  of  the  vastation  of  good  and  truth,  it  denotes  to  be  de- 
stroyed. 

7562.  “And  he  that  feared  the  Word  of  Jehovah  of  the 
servants  of  Pharaoh.” — That  hereby  are  signified  those  things 
in  the  natural  mind  which  were  of  the  Lord,  appears  from  the 
signification  of  him  that  fears  the  Word  of  the  Lord,  as  de- 
noting those  things  which  are  of  the  Lord ; for  by  him  that 
fears,  in  the  internal  sense,  is  not  meant  the  person  that  fears, 
but  the  thing;  that  in  heaven  the  idea  of  person  is  turned  into 
the  idea  of  thing,  see  n.  5225,  5287,  5434,  therefore  by  him 
that  fears  the  Word  of  Jehovah  is  meant  the  good  and  truth 
which  is  from  the  Lord ; and  from  the  signification  of  the 
servants  of  Pharaoh,  as  denoting  those  things  wdiich  are  of  the 
natural  mind  ; that  Pharaoh  denotes  the  natural  principle  in 
general,  see  n.  5460,  5799,  hence  his  servants  denote  the  things 
which  are  in  the  natural  principle,  or,  what  is  the  same  thing, 
which  are  in  the  natural  mind ; for  the  things  wrhich  are  in  the 
natural  principle,  by  virtue  whereof  man  thinks  and  forms 
conclusions,  form  his  mind.  What  things  in  the  natural  mind 
are  of  the  Lord,  and  wdiat  are  not  of  the  Lord,  see  below,  n. 
7564. 

7563.  “ Caused  his  servants  and  his  cattle  to  flee  to  the  houses.” 
— That  hereby  is  signified  that  they  were  stored  up  and  reserved 
in  the  interiors,  appears  from  the  signification  of  servants,  as 
denoting  those  things  which  are  in  the  natural  mind,  as  just 
above,  n.  7562  ; and  from  the  signification  of  cattle,  as  denoting 
truth  and  good,  see  also  above,  n.  7556;  and  from  the  signifi- 
cation of  houses,  as  denoting  those  things  which  are  within  in 
man,  where  good  and  truth  from  the  Lord  are  stored  up  and 
reserved,  see  n.  7560:  hence  it  is  evident,  that  by  making  his 
servants  and  his  cattle  flee  to  the  houses,  is  signified,  that  the 
truths  and  goods  which  were  in  the  natural  mind,  viz.,  those 
which  are  of  -the  Lord,  were  collected,  and  stored  up  and  re- 
served in  the  interiors. 

7564.  “And  he  who  did  not  set  his  heart  to  the  Word  of 
Jehovah.” — That  hereby  are  signified  the  things  which  are  not 
from  the  Lord,  appears  from  what  was  explained  above,  n.  7562, 
where  he  that  feared  the  Word  of  Jehovah  signifies  the  things 
which  were  of  the  Lord ; hence,  on  the  other  hand,  he  who  did 


7561 — 7566.] 


EXODUS. 


451 


not  set  his  heart  to  the  Word  of  Jehovah,  signifies  those  things 
which  are  not  from  the  Lord.  Goods  and  truths  are  either  of 
the  Lord  or  not  of  the  Lord  ; those  which  are  of  the  Lord  are 
what  man  does  for  the  sake  of  his  neighbour,  for  the  sake  of  his 
country,  for  the  sake  of  the  church,  for  the  sake  of  the  Lord’s 
kingdom,  thus  for  the  sake  of  truth  and  good  itself,  and  espe- 
cially for  the  sake  of  the  Lord  ; these  truths  and  goods  are 
what  are  of  the  Lord  ; but  the  truths  and  goods  which  are  not 
of  the  Lord,  are  what  man  does  for  the  sake  of  himself  as  an 
end,  and  for  the  sake  of  the  world  as  an  end ; these  latter 
sometimes  appear  in  the  external  form  like  the  former,  but  in 
the  internal  form  they  are  altogther  different;  for  these  latter 
lead  to  self,  but  the  former  from  self;  the  truths  and  goods 
which  are  not  of  the  Lord,  are  also  for  the  most  part  what  man 
does  in  a state  of  misfortune,  of  sickness,  of  grief,  and  of  fear, 
and  not  in  a free  state,  for  these  are  also  for  the  sake  of  self: 
all  truths  and  goods  indeed  flow-in  from  the  Lord,  but  when  the 
goods  and  truths  of  the  Lord  are  bended  with  man  to  himself, 
they  then  become  of  man,  and  belong  to  him  to  whom  they  are 
bended,  for  they  become  the  goods  of  the  love  of  self  and  the 
world ; such  are  the  goods  of  all  the  evil  one  amongst  another: 
from  these  considerations  it  is  evident  what  goods  and  truths 
are  meant  by  the  goods  and  truths  of  the  Lord,  and  by  the 
goods  and  truths  which  are  not  of  the  Lord. 

7565.  “Left,  both  his  servants  and  his  cattle  in  the  field.” — • 
That  hereby  is  signified  that  they  were  not  stored  up  and  re- 
served, appears  from  the  signification  of  being  left  in  the  field, 
as  denoting  to  perish  by  falses  derived  from  evils,  which  are 
signified  by  hail,  by  which  they  would  die,  n.  7559,  7560,  7561; 
these  are  the  things  which  are  not  stored  up  and  reserved,  and 
they  are  those  truths  and  goods  which  are  not  of  the  Lord, 
concerning  which  see  just  above,  n.  7564;  by  servants  are  sig- 
nified those  things  which  are  in  the  natural  mind,  n.  7562,  7563, 
and  by  cattle  the  truths  and  goods  which,  because  they  are  not 
of  the  Lord,  cannot  be  stored  up  in  the  interiors. 

7566.  Yerses  22  to  26.  And  Jehovah  said  to  Moses , Stretch 
out  thy  hand  towards  heaven , and  there  shall  he  hail  in  all  the 
land  of  Egypt,  upon  man , and  up>on  beast,  and  upon  every 
herb  of  the  fbld  in  all  the  land  of  Egypt.  And  Moses  stretched 
out  his  staff  to  heaven , and  Jehovah  gave  voices , and  hail , 
and  the  fire  walked  to  the  earth , and  Jehovah  caused  hail  to 
rain  upon  the  land  of  Egypt.  And  there  was  hail , and  fire 
together  walking  in  the  midst  of  the  hail , exceedingly  griev- 
ous, such  as  had  not  been  in  all  the  land  of  Egypt , from  the 
time  that  it  was  a nation . And  the  hail  smote  in  all  the 
land  of  Egypt  every  thing  which  was  in  the  field,  from  7nan 
and  even  to  beast , and  the  hail  smote  every  herb  of  the  field, 
and  brake  to  pie  res  every  tree  of  the  field.  Only  in  the ■.  land 


452 


EXODUS. 


[Chap.  ix. 

of  Goshen , where  the  sons  of  Israel  were , there  was  no  hail . 
And  Jehovah  said  to  Moses,  signifies  command-.  Stretch  out 
thy  hand  towards  heaven,  signifies  the  advertence,  turning-to, 
and  approach  of  heaven.  And  there  shall  be  hail  in  all  the 
land  of  Egypt,  signifies  the  destroying  false  in  the  natural  mind. 
Upon  man  and  upon  beast,  signifies  interior  and  exterior  good. 
And  upon  every  herb  of  the  field  in  the  land  of  Egypt,  signifies 
every  truth  of  the  church  in  the  natural  mind.  And  Moses 
stretched  out  his  staff  to  heaven,  signifies  communication  with 
heaven.  And  Jehovah  gave  voices,  signifies  the  recession  and 
separation  of  communication  with  those  who  are  in  good  and 
truth.  And  hail,  signifies  falses  destroying  those  things.  And 
the  fire  walked  to  the  earth,  signifies  the  evils  of  lusts.  And 
Johovah  caused  hail  to  rain  upon  the  land  of  Egypt,  signifies 
the  natural  mind  seized  upon  by  the  falses  of  evil.  And  there 
was  hail,  and  fire  together  walking  in  the  midst  of  the  hail, 
exceedingly  grievous,  signifies  the  persuasions  of  the  false 
together  with  the  lusts  of  evil.  Such  as  had  not  been  in  all  the 
land  of  Egypt,  signifies  that  such  a state  of  the  natural  mind 
did  not  befall  others.  From  the  time  that  it  was  a nation,  sig- 
nifies from  the  day  in  which  it  was  made  capable  of  admitting 
good  and  the  truth  thence  derived.  And  the  hail  smote  in  all 
the  land  of  Egypt,  signifies  that  that  false  destroyed  the  things 
which  were  in  the  natural  mind.  Every  thing  which  was  in 
the  fields  signifies  whatsoever  was  of  the  church.  From  man 
and  even  to  beast,  signifies  its  interior  and  exterior  good.  And 
the  hail  smote  every  herb  of  the  field,  signifies  that  those  falses 
destroyed  every  truth  of  the  church.  And  broke  to  pieces 
every  tree  of  the  field,  signifies  that  they  also  destroyed  all  the 
knowledges  of  the  truth  and  good  of  the  church.  Only  in  the 
land  of  Goshen,  where  the  sons  of  Israel  were,  there  was  no 
hail,  signifies  that  it  was  not  so  where  they  were  who  were  of 
the  spiritual  church. 

7567.  “And  Jehovah  said  to  Moses.” — That  hereby  is  sig- 
nified command,  appears  from  the  signification  of  saying,  as 
denoting  command,  see  n.  7036,  7101,  7310. 

7568.  “ Stretch  out  thy  hand  towards  heaven.” — That  hereby 
is  signified  the  advertence,  turning-to,  and  approach  of  heaven, 
appears  from  the  signification  of  stretching  out  the  hand,  as 
denoting  to  advert,  turn-to ; for  by  stretching  out,  the  hand  is 
adverted  and  shown  ; and  from  the  signification  of  heaven,  as 
denoting  the  angelic  heaven ; and  whereas  when  heaven  is 
adverted  and  shown  to  any  one,  he  also  stretches  the  sight  and 
thought  thither,  hence  also  is  signified  approach,  for  all  approach 
in  the  spiritual  world  is  effected  by  the  determination  of  the 
thought ; how  these  things  are,  has,  indeed,  been  said  above, 
n.  7519,  but  inasmuch  as  they  are  of  such  a sort  as  to  be  un- 
known in  the  world,  it  is  allowed  still  further  briefly  to  illustrate 


7567—7571.] 


EXODUS. 


453 


them : when  any  change  of  state  is  to  he  effected  amongst  the 
evil  who  are  to  be  vastated,  as  amongst  those  who  are  treated 
of  in  these  chapters,  on  such  occasion  the  change  is  effected  by 
a more  present  influx  of  good  and  truth  from  heaven  ; for  the 
nearer  heaven  accedes  to  them,  so  much  the  more  the  interior 
evils  and  falses  appertaining  to  them  are  excited  ; for  good  and 
truth  from  heaven  penetrate  towards  the  interiors,  and  the  more 
thoroughly  as  they  come  nearer;  hence  it  is  that  the  infernals 
dare  not  accede  near  to  any  heavenly  society,  but  recede  as  far 
as  they  are  able,  see  n.  4225,  4226,  4299,  4533,  4674,  5057, 
5058,  7519.  From  these  considerations  it  is  now  evident  what 
is  meant  by  the  advertence  and  approach  of  heaven,  which  are 
signified  by  Moses  stretching  out  the  hand  towards  heaven  ; 
for  a new  state  is  now  described,  namely,  the  state  of  falses 
grounded  in  evils  destroying  all  the  goods  and  truths  of  the 
church  amongst  those  who  infest;  and  inasmuch  as  this  state 
exists  by  the  more  present  influx  of  truth  from  the  Divine 
Being  or  Principle,  and  at  the  same  time  by  the  accession 
[coming  hear]  of  heaven,  therefore  it  is  said  to  Moses,  that  he 
should  stretch  out  his  hand  towards  heaven. 

7569.  “ And  there  shall  be  hail  in  all  the  land  of  Egypt.” — - 
That  hereby  is  signified  the  destroying  false  in  the  natural 
mind,  appears  from  the  signification  of  hail,  as  denoting  the 
destroying  false  grounded  in  evil,  viz.,  destroying  every  good 
and  truth  of  the  church,  see  n.  7553;  and  from  the  signification 
of  the  land  of  Egypt,  as  denoting  the  natural  mind,  see  n.  5276, 
5278,  5280,  5288,  5301. 

7570.  “Upon  man  and  upon  beast.” — That  hereby  is  signi- 
fied interior  and  exterior  good,  appears  from  the  signification 
of  man  and  beast,  as  denoting  interior  and  exterior  good,  see  n. 
7424,  7523,  7558. 

7571.  “ And  upon  every  herb  of  the  field  in  all  the  land  of 
Egypt.” — That  hereby  is  signified  every  truth  of  the  church 
in  the  natural  mind,  appears  from  the  signification  of  herb,  us 
denoting  truth,  of  which  we  shall  speak  presently ; and  from 
the  signification  of  field,  as  denoting  the  church,  see  above,  n. 
7557  ; and  from  the  signification  of  the  land  of  Egypt,  as 
denoting  the  natural  mind,  see  also  above,  n.  7569.  The  reason 
why  herb  signifies  truth,  is,  because  earth  signifies  the  church, 
also  field ; all  the  produce  thence  derived  signifies  either  the 
truth  which  is  of  faith,  or  the  good  which  is  of  charity,  for  these 
are  of  the  church : by  the  herb  of  the  field  is  meant  every  thing 
in  general  which  comes  forth  from  the  field,  as  is  evident  from 
the  Lord’s  parable  in  Matthew,  “ The  kingdom  of  the  heavens 
is  like  unto  a man  sowing  good  seed  in  his  field,  when  the  herb 
budded  forth , and  yielded  fruit,  then  appeared  the  tares,”  xiih 
24,  26,  where  herb  denotes  the  produce  of  the  field  ; that  by  herb 
is  there  signified  the  truth  of  the  church,  and  by  tares  the  false, 


454 


EXODUS. 


[Chap,  ix 


is  evident ; it  is  indeed  a comparison,  but  all  comparisons  in  the 
Word  are  grounded  in  significatives,  see  n.  3579.  And  in  David, 
“ Who  maketh  the  grass  to  bud  for  the  beast,  and  herb  for  the 
service  of  man,  to  bring  forth  bread  from  the  earth,’’  Psalm  civ. 
14,  where  also  herb  denotes  the  produce  of  the  field,  and  by  it, 
in  the  internal  sense,  is  there  signified  truth.  Again,  u In  pas- 
tures of  herb  he  shall  cause  me  to  lie  down , to  wraters  of  rests  he 
shall  lead  me,  he  shall  refresh  rny  soul,”  Psalm  xxiii.  2;  pastures 
of  herb  denote  spiritual  nourishment,  which  is  of  the  soul, 
wherefore  it  is  said,  he  will  refresh  my  soul.  And  in  Isaiah, 
“The  waters  of  Nimrim  shall  be  desolations,  because  the  grass 
is  withered , the  herb  is  consumed , there  is  nothing  green,”  xv.  6. 
Again,  “Iwfill  vastate  the  mountains  and  hills,  and  make  dry  all 
their  herb,  and  I will  set  the  rivers  into  islands,  and  will  lead  the 
blind  in  a way  which  the}7  have  not  known,”  xlii.  15.  And  in 
Jeremiah,  “ How  long  shall  the  earth  mourn,  and  all  the  herb 
of  the  field  wither  f by  reason  of  the  wickedness  of  them  that 
dwell  therein,  the  beasts  and  the  birds  shall  be  consumed,”  xii.  4. 
Again,  “The  hind  bringeth  forth  in  the  field,  but  to  be  left,  be- 
cause there  was  no  herb,  and  the  wild  asses  stood  upon  the  hills, 
they  snuffed  up  the  wind  as  whales,  because  there  was  no  herb,” 
xiv.  5,  6.  And  in  Joel,  “Be  not  afraid,  ye  beasts  of  my  fields, 
because  the  habitations  of  the  unlderness  are  made  full  of  herb,  be- 
cause the  tree  will  bear  its  fruit,  the  fig-tree  and  the  vine  will  give 
its  strength,”  ii.  22.  And  in  Amos,  “ When  the  locusts  made 
an  end  of  eating  the  herb  of  the  land , I said,  Lord  Jehovih,  pardon 
1 pray,  in  what  quality  shall  Jacob  stand,  when  he  is  small,” 
yii.  2.  And  in  Zechariah,  “Ask  of  Jehovah  the  evening  rain 
in  time;  Jehovah  will  make  light  clouds,  and  will  give  them  a 
shower  of  rain,  to  a man  the  herb  in  the  field,”  x.  1.  And  in 
the  Revelation,  “ The  fifth  angel  sounded,  and  it  was  said,  that 
they  should  not  hurt  the  grass  of  the  earth,  nor  any  green  thing, 
nor  any  tree,”  ix.  4.  Every  one  may  see  that  in  these  passages 
are  not  meant  grass  nor  herb,  but  instead  thereof  such  things  as 
are  of  the  church ; that  by  the  herb  of  the  earth  and  the  herb 
of  the  field  is  meant  the  truth  which  is  of  faith,  is  evident. 
Without  such  spiritual  sense  it  is  impossible  that  any  one  should 
know  why  it  should  be  said  in  the  Revelation,  when  the  fifth 
angel  sounded,  that  they  should  not  hurt  the  grass  of  the  earth, 
'nor  any  green  thing  ; neither  could  any  one  know  what  is  meant 
by  the  passage  in  Jeremiah,  “ The  hind  in  the  field  bringeth 
forth  but  to  be  left,  because  there  was  no  herb;  and  the  wild 
asses  snuffed  up  the  wind  as  whales,  because  there  was  no  herb 
so  neither  what  is  meant  in  several  other  passages.  Hence  it 
is  evident  how  little  the  Word  is  understood,  and  how  terrestrial 
an  idea  would  be  had  of  very  many  things  contained  therein, 
unless  it  be  known  what  they  signify,  at  least  that  there  is  a holy 
principle,  which  is  in  singular  the  things  thereof. 


To  ( 2,  To  i 3.  J 


EXODUS. 


455 


7572.  u And  Moses  stretched  out  his  staff  to  heaven;” — 
That  hereby  is  signified  communication  with  heaven,  appeal’s 
from  the  signification  of  stretching  out  a staff,  as  denoting  to 
turn  to,  thus  to  communicate,  according  to  what  was  explained 
above,  n.  7568  : by  heaven  is  signified  the  angelic  heaven. 

T573.  “And  Jehovah  gave  voices.” — That  hereby  is  signi- 
fied recession  and  separation  of  communication  with  those  who 
are  in  good  and  truth.,  appears  from  the  signification  of  the 
voices  which  were  of  thunders,  as  denoting  truths  divine  which 
illustrate  and  perfect  those  who  are  in  heaven,  and  which  ter- 
rify and  devastate  those  who  are  in  hell,  and  because  they  de- 
vastate these  latter,  they  signify  the  recession  and  separation  of 
communication  with  those  who  are  in  good  and  truth,  for  thereby 
they  are  devastated:  how  these  things  are,  is  evident  from  what 
was  said  before,  n.  7502,  7541,  7542,  7545,  7554,  viz.,  that  they 
who  have  been  of  the  church,  and  hence  have  drawn  the  know- 
ledges of  truth  and  good  from  the  Word,  but  have  lived  a life 
of  evil,  have  communication  with  heaven  by  the  truths  and 
goods  which  they  have  brought  with  them  from  the  world, 
when  they  were  in  the  church  ; that  man  brings  along  with  him 
into  the  other  life  whatsoever  he  has  known  in  the  world,  yea, 
whatsoever  he  has  seen,  heard,  thought,  spoken,  willed,  and 
acted,  see  n.  2474,  2475,  2481  to  2486,  7398;  this  is  the  com- 
munication which  is  taken  away  when  they  are  devastated  ; and 
when  the  communication  is  taken  away,  then  also  truths  and 
goods  with  the  knowledges  thereof  are  taken  away;  for  what- 
soever is  known  by  spirits,  yea  by  angels,  fiows-in  through 
heaven  from  the  Lord,  thus  by  communications,  see  n.  6053  to 
6058,  6189  to  6215,  6307  to  6327,  6466  to  6495,  6589  to  6626; 
from  these  considerations  it  is  evident  what  is  meant  by  reces- 
sion and  the  separation  of  communication  with  those  who  are 
in  truth  and  good  : in  respect  to  truth  divine  in  heaven  and  in 
hell,  which  truth  is  signified  by  voices,  the  case  is  similar  as 
with  thunders  on  earth  ; thunders  on  high  mountains  are  not 
heard  only  as  a soft  and  tacit  sound,  whereas  beneath  at  the  earth 
they  are  heard  as  a terrible  clangour;  in  like  manner  truth  di- 
vine in  heaven  is  mild  and  gentle,  but  in  hell  is  terrible.  That 
voices,  which  are  of  thunders,  signify  truths  divine,  which 
illustrate  and  perfect  those  who  are  in  heaven,  and  which  terrify 
and  devastate  those  who  are  in  hell,  is  evident  from  the  follow- 
ing passages:  “There  shall  be  joy  of  heart  as  of  one  marching 
with  a pipe  to  come  to  the  mountain  of  Jehovah,  to  the  rock  of 
Israel,  then  Jehovah  shall  make  the  glory  of  his  voice  to  be 
heard , and  his  arm  shall  cause  to  see  rest:  in  the  indignation 
of  anger,  and  the  flame  of  a devouring  fire,  in  dispersion,  and 
inundation,  and  hail-stone,  for  by  the  voice  of  Jehovah  Ashur 
shall  be  in  consternation,”  Isaiah  xxx.  29,  30,  31;  in  which  pas- 
sage the  voice  of  Jehovah  denotes  truth  divine,  which  illustrates 


456 


EXODUS. 


[Chap.  ix. 

and  perfects  those  who  are  in  good,  and  terrifies  and  devastates 
those  who  are  in  evil.  And  in  Joel,  “ Before  him  the  earth 
was  moved,  the  sun  and  the  moon  were  blackened,  and  the  stars 
contracted  their  splendour  ; and  Jehovah  uttered  his  voice  be- 
fore his  army , his  exceeding  great  camp,  because  he  is  innu- 
merable who  doeth  his  Word  ; inasmuch  as  the  day  of  Jehovah 
is  great,  and  exceedingly  terrible,”  ii.  10,  11,  where  the  senseis 
the  same.  Again,  in  the  same  prophet,  “Jehovah  shall  roar 
out  of  Zion,  and  from  Jerusalem  shall  give  his  voice  / and  the 
heavens  and  the  earth  shall  tremble  : but  Jehovah  is  a refuge 
to  his  people,  and  a strong  hold  to  the  sons  of  Israel,”  iii.  16 ; 
where  the  voice  of  Jehovah  in  like  manner  denotes  truth  di- 
vine ; the  reason  why  it  is  said  to  be  from  Jerusalem,  is,  because 
by  Jerusalem  is  signified  the  Lord’s  spiritual  kingdom,  in  which 
they  are  who  are  in  good  derived  from  truth,  and  in  truth  de- 
rived from  good.  And  in  David,  “ Jehovah  thundered  in  the 
heavens , and  the  Highest  gave  his  voice , hail,  and  coals  of  fire; 
so  that  he  sent  his  weapons  and  dispersed  them,  and  many 
lightnings,  and  disturbed  them,”  Psalm  xviii.  13,  14;  where  to 
give  a voice,  hail,  and  coals  of  fire,  denotes  the  devastation  of 
truth  and  good  by  falses  and  evils  of  lusts.  Again,  “The  clouds 
dropped  waters,  the  ethers  gave  a voice , thy  weapons  also  went 
abroad,  the  voice  of  thy  thunder  into  the  orb , lightnings  illus- 
trated the  orb,”  Psalm  lxxvii.  17,  18;  where  voice  denotes  truth 
divine,  which  illustrates  those  who  are  of  the  church.  Again, 
“ The  voice  of  Jehovah  is  on  the  waters,  the  God  of  glory 
causeth  it  to  thunder , Jehovah  is  on  great  waters : the  voice  of 
Jehovah  is  in  virtue  : the  voice  of  Jehovah  is  with  honour:  the 
voice  of  Jehovah  breaketh  the  cedars,  Jehovah  breaketh  in 
pieces  the  cedars  of  Lebanon  : the  voice  of  Jehovah  cutteth  the 
flame  of  fire:  the  voice  of  Jehovah  causeth  the  wilderness  to 
tremble  : the  voice  of  Jehovah  causeth  the  hinds  to  bring  forth, 
and  maketh  bare  the  forests,”  Psalm  xxix.  3 to  11 ; where  the 
voice  of  Jehovah  denotes  truth  divine  and  its  power,  thus 
also  the  Word,  for  this  is  truth  divine.  And  in  the  Revelation, 
“ A strong  angel  descending  cried  with  a great  voice ; and 
when  he  cried,  seven  thunders  spake  their  voices  • I was  about 
to  write,  but  I heard  a voice  from  heaven  saying  unto  me,  Seal 
up  what  the  seven  thunders  spake,  and  write  them  not,”  x.  3, 
4;  voices  denote  truth  divine,  thunders  those  who  carry  it,  and 
bring  it  from  heaven  to  earth.  That  by  thunders  and  voices 
are  signified  things  divine,  not  thunders  and  noises,  every  one 
may  see,  and  because  they  signify  things  divine,  and  are  called 
the  voices  of  Jehovah,  it  is  evident  that  they  are  divine  truth : 
hence  it  was,  that  when  Jehovah  descended  upon  mount  Sinai, 
and  promulgated  the  divine  truth,  there  w qyq  voices,  lightnings, 
and  thunders , Exod.  xix.  16;  xx.  18;  and  he  spake  out  of  the 
midst  of  the  fire,  Dent.  iv.  11,  12;  v.  22,  23,  24,  25. 


7574—7577.] 


EXODUS. 


457 


7574.  “And  hail.”- -That  hereby  are  signified  falses  destroy- 
ing those  things,  appears  from  the  signification  of  hail,  as  denoting 
falses  derived  from  evils  destroying  the  goods  and  truths  of  the 
church,  see  n.  7553.  By  hail  are  signified  such  falses  as  destroy 
the  truths  and  goods  of  the  church,  as  are  also  signified  by  pes- 
tilence above  in  this  chapter ; for  there  are  several  genera  and 
species  of  falses,  as  of  the  evils  from  which  they  spring : the 
falses,  which  are  signified  by  hail,  are  of  that  genus,  that  they 
destroy  those  things  which  are  of  the  church,  and  can  have 
place  only  with  those  who  have  been  born  in  the  church,  and 
have  lived  contrary  to  the  truths  and  goods  of  faith  therein 
taught.  That  falses,  like  evils,  are  of  several  genera  and  spe- 
cies, is  manifest  from  this  consideration,  that  the  hells  are 
distinct  according  to  the  genera  and  species  of  evils'  and  falses 
thence  derived,  and  that  the  hells  are  innumerable.  From 
these  considerations  it  may  be  manifest  how  the  case  is  with 
this  circumstance,  that  by  the  miracles  or  plagues  in  Egypt,  are 
signified  falses  and  evils,  as  by  the  blood,  the  frogs,  the  lice,  the 
noxious  flying  things,  the  pestilence,  the  ulcer  of  pustules,  the 
hail,  the  locust,  viz.,  that  by  each  is  signified  some  distinct 
genus  of  the  false  and  of  evil. 

7575.  “ And  the  fire  walked  to  the  earth.” — That  hereby 
are  signified  the  evils  of  lusts,  appears  from  the  signification  of 
fire,  as  denoting  the  evils  of  lusts,  see  n.  1297,  1861,  2446,  5071, 
5215,  6314,  6832,  7324;  and  from  the  signification  of  walking 
to  the  earth,  as  denoting  to  occupy  the  natural  mind  even  to  its 
lowest  things  ; that  the  land  of  Egypt  denotes  the  natural  mind, 
see  n.  5276,  5278,  5280,  5288,  530i.  Inasmuch  as  by  hail  are 
signified  falses,  .and  by  fire  the  evils  from  which  they  spring, 
therefore  where  mention  is  made  of  hail,  mention  is  also  made 
of  fire,  in  Isaiah  xxx.  30,  31  ; Psalm  xviii.  12,  13,  14,  15  ; 
Psalm  lxxviii.  47,  48,  49  ; Rev.  viii.  7 ; and  also  in  the  follow- 
ing verse,  “ And  there  was  hail  and  fire  walking  together  in  the 
midst  of  the  hail , exceedingly  grievous.” 

7576.  “And  Jehovah  caused  hail  to  rain  upon  the  land  of 
Egypt.” — That  hereby  is  signified  thus  the  natural  mind  seized 
upon  b}’  the  falses  of  evil,  appears  from  the  signification  of 
causing  to  rain,  in  the  present  case  to  be  seized  upon ; to  rain 
is  predicated  of  truth  and  good,  and,  in  the  opposite  sense,  of 
the  false  and  evil,  for  rain  is  a blessing,  and  is  a curse,  n.  2445; 
and  from  the  signification  of  hail,  as  denoting  the  false  of  evil, 
see  n.  7553,  7574;  and  from  the  signification  of  the  land  of 
Egypt,  as  denoting  the  natural  mind,  as  above,  n.  7575. 

7577.  “ And  there  wTas  hail,  and  fire  together  walking  in  the 
midst  of  the  hail,  exceedingly  grievous.” — That  hereby  are  sig- 
nified the  persuasions  of  the  false  toge ther  with  the  lusts  of  evil, 
appears  from  the  signification  of  hail,  as  denoting  the  false  de- 
rived from  evil,  see  above,  n.  7574,  in  the  present  case  the  pei- 


4:58 


EXODUS. 


[Chap.  ix. 

suasion  of  the  false,  because  it  is  said  hail  exceedingly  grievous  ; 
and  from  the  signification  of  fire,  as  denoting  the  lusts  of  evil, 
see  just  above,  n.  7575;  and  from  the  signification  of  walking 
in  the  midst,  as  denoting  to  be  together,  and  indeed  the  lust  of 
evil  inmostly,  because  the  false  was  derived  from  it.  The  state 
of  those  is  here  described,  who  are  of  the  church,  and  infest  the 
well  disposed  in  the  other  life,  when  they  are  vastated  as  to  those 
things  which  are  of  the  church,  that  is,  as  to  the  goods  and 
truths  which  they  professed,  viz.,  that  in  such  case  the  persua- 
sions of  the  false  together  with  the  lusts  of  evil  reign  amongst 
them  ; for  their  interior  state  is  such : the  persuasions  of  the 
false  and  the  lusts  of  evil  are  inseparable,  for  lie  who  is  in  evil 
as  to  life,  is  in  the  false  as  to  doctrine  ; it  may  indeed  seem  other- 
wise to  themselves  who  are  in  evil  of  life,  for  when  they  make 
a lip  profession  of  truths  from  the  Word,  or  from  the  doctrinals 
of  their  church,  they  suppose  that  they  are  in  the  belief  of  those 
truths;  it  appears  also  to  them  as  if  they  were,  but  still  they  are 
not,  if  the  life  be  evil,  for  they  either  make  a lip  profession  of 
what  disagrees  with  their  thoughts,  or  they  think  that  it  is  so 
from  a persuasive  faith,  which  faith  is  for  the  sake  of  gain,  or 
for  the  sake  of  honours,  wherefore  when  honour  and  gain  are 
no  longer  the  objects  of  pursuit,  that  faith  falls,  and  in  this  case 
they  seize  eagerly  upon  falses  which  are  in  agreement  with  the 
evils  of  lusts;  falses  agreeing  with  the  evil  of  lusts  have  place 
interiorly  with  those  who  live  evilly,  howsoever  they  believe  that 
they  have  not:  that  this  is  the  case,  is  manifested  clearly  in  the 
other  life,  when  externals  are  there  taken  away,  and  persons  of 
this  description  are  left  to  their  interiors,  in  which  case  falses 
burst  forth,  as  well  those  which  they  had  thought  in  the  wrorld, 
as  those  which  they  had  not  manifestly  thought;  for  they  burst 
forth  from  the  evils  which  had  been  of  their  life,  inasmuch  as 
falses  are  nothing  else  but  evils  reasoning  and  patronizing  t hem- 
selves: from  these  considerations  it  may  be  manifest  what  is  the 
quality  of  their  state  in  the  other  life,  viz.,  that  they  have  apper- 
taining to  them  persuasions  of  the  false  together  with  the  lusts 
of  evil. 

7578.  “Such  as  had  not  been  in  all  the  land  of  Egypt.” — 
That  hereby  is  signified  that  such  a state  of  the  natural  mind 
did  not  befall  others,  appears  from  what  was  explained  above, 
n.  7554,  where  like  words  occur. 

7579.  “From  the  time  that  it  was  a nation.” — That  hereby 
is  signified  from  the  day  in  which  it,  viz.,  the  natural  mind,  was 
made  capable  of  admitting  good  and  the  truth  thence  derived, 
appears  from  the  signification  of  nation,  as  denoting  good,  see 
n.  1159,  1259,  1260,  1416,  1849,  4574,  6005  ; and  whereas  this 
is  said  of  the  land  of  Egypt,  by  which  is  signified  scientific  truth 
which  is  of  the  natural  mind,  therefore  nation  also  denotes 
truth  which  is  from  good ; and  from  the  signification  of  the 


7578—7586.] 


EXODUS. 


459 


expression,  “ from  the  time  that  it  was,”  as  denoting  from  the 
day  in  which  it  was  made. 

7580.  “ And  the  hail  smote  in  all  the  land  of  Egypt.” — That 
hereby  is  signified  that  that  false  destroyed  those  things  which 
were  in  thi  natural  mind,  appears  from  the  signification  of 
smiting,  as  denoting  to  destroy ; and  from  the  signification  of  hail, 
as  denoting  the  false  grounded  in  evils,  n.  7553  ; and  from  the 
signification  of  the  land  of  Egypt,  as  denoting  the  natural  mind, 
see  n.  7569. 

7581.  “Every  thing  which  was  in  the  field.” — That  hereby 
is  signified  whatsoever  was  of  the  church,  appears  from  the 
signification  of  field,  as  denoting  the  church,  see  above,  n.  7557. 

7582.  “From  man  and  even  to  beast.” — That  hereby  is  sig- 
nified its  interior  and  exterior  good,  appears  from  the  significa- 
tion of  man  and  beast,  as  denoting  interior  and  exterior  good, 
see  n.  7424,  7523. 

7583.  “And  the  hail  smote  every  herb  of  the  field.” — That 
hereby  is  signified  that  those  falses  destroyed  every  truth  of  the 
church,  appears  from  the  signification  of  the  herb  of  the  field, 
as  denoting  the  truth  of  the  church,  see  above,  n.  7571  ; and 
from  the  signification  of  smiting,  as  denoting  to  destroy  ; and 
from  the  signification  of  hail,  as  denoting  the  false,  see  n. 
7553. 

7584.  “ And  broke  to  pieces  every  tree  of  the  field.” — That 
hereby  is  signified  that  they  also  destroyed  all  knowledges  of 
the  good  and  truth  of  the  church,  appears  from  the  significa- 
tion of  tree,  as  denoting  the  perceptions  of  good  and  truth,  see 
n.  103,  2163,  2682  ; and  also  the  knowledges  of  good  and  truth, 
n.  2722,  2972. 

7585.  “Only  in  the  land  of  Goshen,  where  the  sons  of 
Israel  were,  there  was  no  hail.” — That  hereby  is  signified  that 
it  was  not  so  where  they  were  who  were  of  the  spiritual  church, 
appears  from  the  signification  of  the  land  of  Goshen,  as  denot- 
ing what  is  inmost  in  the  natural  mind,  see  n.  5910,  6028, 
6031,  6068 ; and  as  denoting  the  church,  n.  6649  ; and  from 
the  representation  of  the  sons  of  Israel,  as  denoting  those  who 
are  of  the  spiritual  church,,  see  n.  6426,  6637,  6862,  6868,  7035, 
7062,  7198,  7201,  7215,  7223. 

7586.  Verses  27,  28,  29,  30.  And  Pharaoh  sent,  and  called 
Moses  and  Aaron,  and,  said  to  them , I have  sinned  this  time , 
Jehovah  is  just,  and  I and  my  peoj)le  are  wicked.  Supplicate 
to  Jehovah,  and  it  is  enough  that  the  voices  of  God  and  the 
hail  he  away,  and  I will  send  you  away,  and  ye  shall  stay  no 
longer.  And  Moses  said  to  him,  As  I go  forth  from  the  city , 
I will  stretch  forth  my  hands  to  Jehovah,  the  voices  shall  cease, 
and  there  shall  he  no  longer  hail  j to  the  intent  that  thou  may- 
est  know,  that  the  earth  is  JehovalCs.  And  thou  and  thy  ser- 
vants, I know,  that  ye  are  not  yet  afraid  of  the  face  of  Jehovah 


460 


EXODUS. 


[Chai\  ix. 

God.  And  Pharaoh  sent,  and  called  Moses  and  Aaron,  signi- 
fies the  presence  of  the  law  divine.  And  said  to  them,  signi- 
fies humiliation.  I have  sinned  this  time,  signifies  separation 
from  truth  and  good.  Jehovah  is  just,  and  I and  my  people 
are  wicked,  signifies  that  divine  good  could  not  endure  the 
malice  of  those  who  infested,  and  that  hence  came  this  conse- 
quence. Supplicate  to  Jehovah,  signifies  that  they  should  in- 
tercede. And  it  is  enough  that  the  voices  of  God  and  the  hail 
be  away,  signifies  if  those  falses  cease.  And  I will  send  you 
away,  and  ye  shall  stay  no  longer,  signifies  that  they  would 
leave  them,  and  they  should  not  be  any  longer  detained.  And 
Moses  said  to  him,  signifies  reply.  As  I go  forth  from  the  city, 
signifies  separation.  I will  stretch  forth  my  hands  to  Jehovah, 
signifies  intercession.  The  voices  shall  cease,  and  there  shall 
be  no  longer  hail,  signifies  an  end  of  that  state.  To  the  intent 
that  thou  mayest  know’  that  the  earth  is  Jehovah’s,  signifies 
that  hence  it  was  known,  that  the  Lord  is  the  only  God  of  the 
church.  And  thou  and  thy  servants,  I know,  that  ye  are  not 
yet  afraid  of  the  face  of  Jehovah  God,  signifies  that  they  who 
infest  are  not  yet  in  fear  on  account  of  the  Lord. 

7587.  “And  Pharaoh  sent  and  called  Moses  and  Aaron.” — * 
That  hereby  is  signified  the  presence  of  the  law  divine,  ap- 
pears from  what  wTas  said,  n.  7390,  7451,  where  like  words 
occur. 

7588.  “And  said  to  them.” — That  hereby  is  signified  hu- 
miliation, appears  from  the  words  which  immediately  follow’, 
viz.,  “ 1 have  sinned  this  time;  Jehovah  is  just,  and  I and  my 
people  are  wicked,”  which  are  w’ords  of  humiliation,  and  are 
contained  in  the  expression,  he  said. 

7589.  “I  have  sinned  this  time.” — That  hereby  is  signified 
separation  from  truth  and  good,  appears  from  the  signification 
of  sinning,  as  denoting  the  putting  asunder  and  turning  aw^ay 
from  the  Divine  Being  or  Principle,  thus  from  truth  and  good, 
see  n.  5229,  5474,  5841,  consequently  also  separation,  for  he 
who  turns  himself  away  from  truth  and  good,  separates  him- 
self from  them. 

7590.  “Jehovah  is  just,  and  I and  my  people  are  wicked.” 
— That  hereby  is  signified  that  divine  good  could  not  endure 
the  malice  of  those  wdio  infested,  and  that  hence  came  this  con- 
sequence, appears  from  this  consideration,  that  Jehovah  is  the 
divine  good,  for  by  Jehovah  is  meant  the  divine  esse,  which  is 
divine  good,  and  by  God  the  divine  existere,  wdiicli  is  divine 
truth,  see  n.  6905:  Jehovah  is  called  just,  because  he  cannot 
endure  the  malice  of  those  who  infest ; for  by  Pharaoh  and  his 
people  are  signified  they  who  infest;  and  by  their  being  wicked 
is  signified  malice. 

7591.  “Supplicate  to  Jehovah.” — That  herein  is  signified 
that  they  should  intercede,  appears  from  the  signification  of  sup- 


7587—7597.] 


EXODUS. 


461 


plicating,  when  it  is  done  for  another,  as  denoting:  intercession, 
see  n.  7396,  7462. 

7592.  “And  it  is  enough  that  the  voices  of  God  and  the 
hail  be  away.” — That  hereby  is  signified  if  those  falses  cease, 
appears  from  the  signification  of  its  being  enough  to  be  away, 
as  denoting  if  they  cease ; and  from  the  signification  of  voices 
which  are  of  thunders,  as  denoting  truths  divine  which  terrify 
and  devastate  the  evil,  and  by  influx  and  presence  excite  the 
falses  of  evil  which  are  signified  by  hail,  see  n.  7573 ; that  hail 
denotes  falses  destroying  truths,  see  n.  7553,  7574. 

7593.  “ And  I will  send  you  away,  and  ye  shall  stay  no 
longer.” — That  hereby  is  signified  that  they  would  Iqave  them, 
and  they  should  not  any  longer  be  detained,  appears  from  the 
representation  of  Pharaoh,  who  says  these  things  of  himself,  as 
denoting  those  who  infest,  see  frequently  above ; and  from  the 
signification  of  sending  away,  as  denoting  to  leave ; and  from 
the  signification  of  not  staying  any  longer,  as  denoting  to  be  no 
longer  detained. 

7594.  “And  Moses  said  to  him.” — That  hereby  is  signified 
reply,  appears  without  explication. 

7595.  “As  I go  forth  from  the  city.” — That  hereby  is  signi- 
fied separation,  appears  from  the  signification  of  going  forth, 
as  denoting  separation,  see  n.  6100,  7404,  7462;  and  from  the 
signification  of  the  city  where  Pharaoh  dwelt,  as  denoting  the 
false  in  which  they  are  who  infest;  for  by  city  is  signified 
what  is  of  doctrine,  and  because  it  signifies  what  is  of  doctrine, 
it  signifies  also  truth,  and,  in  the  opposite  sense,  the  false,  see 
n.  402,  2268,  2450,  2712,  2943,  3216,  4492,  4493. 

7596.  “I  will  stretch  forth  my  hands  to  Jehovah.” — That 
hereby  is  signified  intercession,  appears  from  the  signification 
of  spreading  forth  the  hands  to  Jehovah,  or  of  supplicating,  as 
denoting  intercession  ; concerning  supplicating  see  n.  7396, 
7462,  7591 ; for  to  supplicate  is  of  the  mouth  or  speech,  to 
spread  forth  the  hands  is  of  the  gesture  or  action,  which  cor- 
responds to  the  supplication  of  the  heart;  there  are  gestures  or 
actions  of  the  body,  which  correspond  to  every  affection  of  the 
mind,  as  falling  down  on  the  knees  corresponds  to  humiliation, 
and  prostration  to  the  earth  to  deeper  humiliation  ; but  the 
spreading  out  of  the  hands  towards  heaven  corresponds  to  sup- 
plication, and  so  forth;  those  gestures  or  actions  in  the  Word 
signify  the  affections  themselves  to  wnicli  they  correspond,  be- 
cause they  represent  them  ; hence  it  may  be  seen  what  is  meant 
by  representations. 

7597.  “The  voices  shall  cease,  and  there  shall  be  no  longer 
hail.” — That  hereby  is  signified  the  end  of  that  state,  appears 
from  the  signification  of  voices  which  are  of  thunders,  as  de- 
noting truths  divine  devastating  the  evil,  see  n.  7573  ; and  from 
the  signification  of  hail,  as  denoting  falses  destroying  truths, 


462 


EXODUS. 


[Chap.  ix. 

see  n.  7553,  7574;  and  from  the  signification  of  ceasing  and 
not  being  any  longer,  as  denoting  their  end,  thus  the  end  of 
that  state:  for  every  plague  signifies  one  state  of  the  devas- 
tation of  those  who  infest  the  well-disposed  in  another  life. 

7598.  “To  the  intent  that  thou  mavest  know  that  the  earth 
is  Jehovah’s.” — That  hereby  is  signified  that  hence  it  was 
known  that  the  Lord  is  the  only  God  of  the  church,  appears 
from  the  signification  of  knowing,  as  denoting  that  it  was 
known  ; and  from  the  signification  of*the  earth,  as  denoting 
the  church,  see  n.  662  1063,  1067,  1262,  1413,  1607,  1733.  1850, 
2117,  2118,  2928,  3355,  4447.  4535,  5577;  and  that  Jehovah  is 
the  Lord,  see  n.  1343,  1736,  2921,  3023,  3035,  5663,  6303,  6905, 
6945,  6956;  hence  it  is  evident  that  by  the  earth  being  Jeho- 
vah’s, is  signified  that  the  church  is  the  Lord’s,  thus  that  the 
Lord  is  the  only  God  of  the  church,  as  n.  7401,  7444,  7544. 

7599.  “And  thou  and  thy  servants,  I know  that  ye  are  not 
afraid  of  the  face  of  Jehovah  God.” — That  hereby  is  signified 
that  they  who  infest  are  not  yet  in  fear  on  account  of  the  Lord, 
appears  from  the  representation  of  Pharaoh  and  his  servants, 
as  denoting  those  who  infest,  see  above;  and  from  the  signifi- 
cation of  being  afraid  of  the  face  of  Jehovah,  as  denoting  that 
there  is  no  fear  on  account  of  the  Lord;  that  the  Lord  is  Je- 
hovah in  the  Word,  see  from  the  places  above  cited,  n.  759$. 
It  is  said  of  the  face  of  Jehovah,  because  by  the  face  of  Jeho- 
vah is  signified  mercy,  and  hence  peace  and  every  good,  see  n. 
222,  223,  5585,  and,  in  the  opposite  sense,  no  mercy,  no  peace, 
and  no  good,  n.  5585,  5592,  5816,  5823  : the  reason  why  no 
mercy,  no  peace,  and  no  good,  are  signified  by  the  face  of  Je- 
hovah, is,  because  the  evil  turn  themselves  away  from  Jehovah 
or  the  Lord,  for  they  turn  themselves  away  from  the  good 
which  is  of  charity,  and  from  the  truth  which  is  of  faith,  in 
which  is  the  Lord ; and  in  this  case  the  things  which  are  of  the 
Lord  are  to  their  back,  and  the  things  which  are  of  themselves 
are  to  the  face;  and  those  things  which  are  to  the  back  they 
do  not  see,  nor  care  for ; hence  comes  all  evil,  consequently 
unhappiness  and  hell  to  man. 

76U0.  Verses  31‘  to  the  end.  And  the  flax  and  the  barley 
was  smitten , because  the  barley  was  a ripe7iing  ear , and  the 
flax  a stalk.  And  the  wheat  and  the  spelt  were  not  smitten , 
because  they  were  hidden.  And  Moses  went  forth  from  being 
with  Pharaoh,  from  the  city , and  spread  forth  his  hands  to 
Jehovah , and  the  voices  and  hail  ceased , and  the  rain  was  not 
poured  forth  on  the  earth.  And  Pharaoh  saw  that  the  rain 
ceased , and  the  hail , and  the  voices  ; and  he  added  to  sin , and 
made  his  heart  heavy , he  and  his  servants.  And  the  heart  of 
Pharaoh  was  fixed  firm , and  he  did  not  send  away  the  sons 
of  Israel , as  Jehovah  spake  by  the  hand  of  Moses.  And  the  flax, 
signifies  the  truth  of  the  exterior  natural  principle.  And  the 


7598 — 7601.1 


EXODTJS. 


463 


barlev,  signifies  its  good.  Was  smitten,  signifies  that  they  were 
destroyed.  Because  the  barley  was  a ripening  ear,  and  the 
flax  a stalk,  signifies  that  that  good  and  truth  were  extant  and 
looked  downwards.  And  the  wheat  and  the  spelt,  signifies  the. 
good  of  the  interior  natural  principle  and  its  truth.  Were  not* 
smitten,  signifies  that  they  were  not  destroyed.  Because  they 
were  hidden,  signifies  because  they  were  not  extant,  and  because 
they  verged  inwards.  And  Moses  went  forth  from  being  with 
Pharaoh  from  the  city,  signifies  separation  from  them.  And 
spread  forth  his  hands  to  Jehovah,  signifies  intercession.  And 
the  voices  and  hail  ceased,  signifies  that  there  was  an  end  of 
that  state.  And  the  rain  was  not  poured  forth  upon  the  earth, 
signifies  that  those  falses  no  more  appeared.  And  Pharaoh 
saw,  signifies  apperception.  That  the  rain  ceased,  and  the  hail, 
and  the  voices,  signifies  that  there  was  an  end  of  that  state. 
And  he  added  to  sin,  signifies  recession  still.  And  made  heavy 
his  heart,  he  and  his  servants,  signifies  obstinacy.  And  the 
heart  of  Pharaoh  was  fixed  firm,  signifies  that  from  evil  they 
made  themselves  obstinate.  And  he  did  not  send  away  the 
sons  of  Israel,  signifies  that  they  did  not  leave.  As  Jehovah 
spake,  signifies  according  to  prediction.  By  the  hand  of 
Moses,  signifies  by  means  of  the  law  from  the  Divine  Being  or 
Principle. 

7601.  “ And  the  flax.” — That  hereby  is  signified  the  truth 
of  the  exterior  natural  principle,  appears  from  the  signification 
of  flax,  as  denoting  truth,  but  truth  of  the  exterior  natural 
principle,  of  which  we  shall  speak  presen tly ; that  the  natural 
principle  is  exterior  and  interior,  see  n.  4570,  5118,  5497, 
5649,  consequently  that  truth  and  good  in  that  principle  are 
interior  and  exterior,  n.  3293,  3294;  the  truth  and  good  of  the 
exterior  natural,  principle  are  signified  by  flax  and  barley, 
and  the  good  and  truth  of  the  interior  natural  principle  by 
wheat  and  rye.  The  subject  treated  of  in  this  and  in  the  follow- 
ing verse  is  concerning  the  truths  and  goods  which  were  de- 
stroyed and  vastated,  and  concerning  the  goods  and  truths  which 
were  not  destroyed  and  vastated  ; thus  concerning  the  truths 
and  goods  which  were  stored  up  and  reserved  for  use,  and  which 
were  not  stored  up  and  not  reserved  ; for  with  the  evil,  when 
they  are  vastated,  that  is,  when  they  are  separated  from  truths 
and  goods,  and  are  left  to  their  own  evils  and  falses,  on  such 
occasions  they  are  vastated  as  to  those  truths  and  goods  which 
are  in  the  exterior  natural  principle,  and  adjoined  there  to  falses 
and  evils  ; that  those  truths  and  goods  look  downwards,  and 
therefore  cannot  be  reserved,  will  be  seen  below,  n.  7604,  7607 : 
but  the  truths  and  goods  of  the  interior  natural  principle  are 
not  vastated,  but  are  brought  more  inwards,  and  are  there  re- 
served for  use  ; and  in  this  case  the  communication  jetween  the 
interior  natural  principle  and  the  exterior  is  so  far  closed,  that 


464 


EXODUS. 


[Chap.  ix. 

it  is  impossible  for  any  tiling  of  good  and  truth  to  flow-in 
thence  into  the  exterior  natural  principle,  except  only  such  a 
general  influence  as  may  enable  them  to  reason,  and  connect 
arguments  to  confirm  falses  and  evils.  Those  goods  and  truths, 
which  are  reserved,  in  the  Word  are  signified  by  remains,  con* 
cerning  which  see  n.  468,  530,  560,  561,  576,  661,  1538,  1906, 
2284,  5135,  5342,  5344,  5897,  5898,  5899,  6156,  7564.  ThesS 
are  now  treated  of  in  these  two  verses,  and  are  signified  by  the 
flax  and  barley  being  smitten,  because  the  barley  was  a ripen- 
ing ear,  and  the  flax  a stalk  ; and  by  the  wheat  and  rye  not 
being  smitten,  because  they  were  hidden.  That  flax  signifies 
truth,  is  from  representatives  in  heaven  ; in  heaven,  they  who 
are  in  the  truth  of  the  natural  principle,  appear  clothed  in  white, 
which  white  appears  as  from  flax  or  linen  ; the  truth  itself  of  the 
natural  principle  is  also  there  represented  as  what  is  woven 
from  the  purer  threads  of  flax  or  linen  ; those  threads  appear 
like  threads  of  silk,  bright,  beautifully  translucent,  and  soft,  and 
the  clothing  made  of  them  appears  similar,  if  the  truth  which 
is  so  represented  be  from  good  ; but,  on  the  other  hand,  those 
threads,  which  are  like  linen  threads,  do  not  appear  translucent, 
nor  bright,  nor  soft,  but  hard  and  brittle,  and  yet  white,  if  the 
truth  which  is  so  represented  be  not  from  good.  From  these 
considerations  now  it  may  be  manifest  what  is  signified  by  the 
angels,  who  have  been  seen  of  men,  appearing  in  linen  gar- 
ments, as  those  spoken  of  in  the  Revelation,  “Seven  angels 
went  forth  from  the  temple,  having  seven  plagues,  clothed  in 
white  and  shining  linen,  and  girded  about  the  breast  with  golden 
girdles,”  xv.  6.  And  in  Daniel,  “I  lifted  up  mine  eyes,  and  saw, 
and  behold  one  man  clothed  in  linen,  whose  loins  were  girded 
with  gold  of  Uphaz,”  x.  5.  And  in  Ezekiel,  “ Behold,  six  men 
came  from  the  way  of  the  upper  gate,  and  each  had  an  instru- 
ment of  his  dispersion  in  his  hand  ; but  one  man  in  the  midst 
of  them  clothed  in  linen,  and  he  had  a writer’s  ink-born  on  his 
loins,”  ix.  2 ; which  angel  is  further  treated  of  in  the  same 
chapter,  verses  3,  4,  and  chap.  x.  2 to  7.  And  in  the  same  pro- 
phet, speaking  of  the  angel  who  measured  the  new  temple,  who 
had  “a  line  of  thread  of  flax,  or  linen,  and  a measuring  reed 
in  his  hand,”  chap.  xi.  The  angels  also,  who  were  seen  in 
the  Lord’s  sepulchre,  appeared  clothed  in  white,  bright  and 
glittering,  Matt,  xxviii.  3;  Mark  xvi.  5;  Luke  xxiv.  4;  John 
xx.  11,  12.  Inasmuch  as  flax,  or  linen,  signifies  the  truth  of 
the  exterior  natural  principle,  and  the  exterior  natural  prin- 
ciple is  what  infests  the  interiors,  therefore  that  truth  is  what 
was  represented  by  the  linen  garments  with  which  the  angels 
were  clothed ; and  also  by  the  garments  of  flax  or  linen 
with  which  Aaron  was  clothed,  when  he  ministered  in  what  is 
holy,  concerning  which  garments  it  is  thus  written  in  Moses, 
a When  Aaron  enters  into  the  holy  place,  he  shall  jput  on  a 


7601.] 


EXODUS. 


465 


coat  of  flax,  or  linen,  of  holiness,  and  shall  gird  himself  with 
a belt  of  flax,  or  linen,,  and  shall  put  upon  himself  a turban  of 
flax , or  linen,  these  are  the  garments  of  holiness,”  Levit.  xvi. 
4.  In  like  manner  in  Ezekiel,  “ The  priests  the  Levites,  the 
sons  of  Zadok,  when  they  shall  enter  in  at  the  gates  of  the  inner 
court,  shall  put  on  garments  of  fax,  or  linen,  neither  shall 
wool  come  up  upon  them  ; when  they  shall  minister  in  the 
gates  of  the  inner  court  and  within,  turbans  of  flax,  or  linen, 
shall  be  upon  their  head , breeches  of  flax,  or  linen,  shall  be  upon 
their  thighs,”  xliv.  17,  18,  speaking  of  the  new  temple,  and  of 
the  New  Jerusalem,  by  which  is  meant  the  Lord’s  kingdom. 
Therefore  also  the  priests  carried  “ ephods  of  flax,  or  linen,” 
1 Sam.  xxii.  18.  “And  Samuel  ministered  before  Jehovah,  a 
boy  girded  with  an  ephod  of  flax,  or  linen,”  1 Sam.  ii.  18. 
David  also,  when  the  ark  was  translated  into  his  city,  “was 
girded  with  an  ephod  of  flax,  or  linen,”  2 Sam.  vi.  14.  From 
these  considerations  also  it  may  be  manifest  why  the  Lord, 
when  he  washed  the  feet  of  the  disciples, “girded  himself  about 
with  a linen  cloth,  and  wiped  their  feet  with  the  linen  cloth 
with  which  he  was  girded  about,”  John  xiii.  4,  5,  for  washing 
of  the  feet  signified  purification  from  sins,  which  is  effected  by 
the  truths  of  faith,  for  by  them  man  is  taught  how  he  should 
live.  By  flax  also,  or  linen,  is  signified  truth  in  the  following 
passages:  “Jehovah  said  to  the  prophet,  Go  buy  for  thyself  a 
girdle  of  flax,  or  linen,  and  put  it  upon  thy  loins,  but  thou 
shalt  not  draw  it  through  water  : take  the  girdle,  and  arise,  go 
to  Euphrates,  and  hide  it  in  a hole  of  the  rock : at  the  end  of 
many  days,  when  he  took  again  the  girdle,  where  he  had  hid 
it,  behold  the  girdle  was  marred,  it  was  profitable  for  nothing,” 
Jer.  xiii.  1 to  7 ; by  the  girdle  of  flax  or  linen,  upon  the  loins, 
was  represented  truth  derived  from  good,  such  as  it  is  in  the 
beginning  when  a church  is  newly  established  by  the  Lord,  and 
such  as  it  becomes  afterwards,  that  about  the  end  it  is  marred, 
neither  is  profitable  for  any  thing.  And  in  Isaiah,  “ They  that 
make  flax,  or  linen,  of  silks  shall  be  ashamed,  and  the  weavers 
of  curtains,”  xix.  9,  speaking  of  Egypt,  where  to  make  flax,  or 
linen  of  silk,  denotes  to  forge  truths.  And  in  Moses,  “Thou 
shalt  not  plough  with  an  ox  and  ass  together;  thou  shalt  not 
put  on  a mixed  garment  of  wool  and  flax,  or  linej),  together ,” 
Dent.  xxii.  11,  12;  by  an  ox  is  signified  the  good  of  the  natural 
principle,  by  an  ass  its  truth  ; in  like  manner  by  wool  and  flax 
that  they  were  not  to  plough  with  an  ox  mi  id  an  ass  together, 
neither  to  put  on  a mixed  garment  of  \\  • ••  *!  and  flax  together, 
signified  that  they  were  not  to  be  in  two  states  together,  viz., 
in  good  and  thence  to  look  at  truth,  and  at  the  same  time* in- 
truth and  thence  to  look  at  good  ; the  words  involve  the  like 
with  what  is  involved  in  the  Lord’s  words  in  Matthew,  “ He 
who  is  on  the  house-top,  let  him  not  go  down  to  take  any 
vol.  vii.  30 


466 


EXODUS. 


[Chap.  ix. 

thing  out  of  his  house;  and  he  who  is  in  the  field,  let  hi  in  not 
return  back  to  take  his  garment,”  xxiv.  17,  18;  concerning 
which  see  n.  3652  at  the  end ; for  they  who  from  good  Took  at 
truth  are  in  the  interior  heaven,  but  they  who  from  truth  look 
at  good  are  in  the  exterior  heaven  ; the  latter  from  the  world 
look  at  heaven,  the  former  from  heaven  look  at  the  world, 
whence  they  are  in  a kind  of  opposite  respect  (ratio),  wherefore 
if  they  were  together,  the  one  would  destroy  the  other. 

7602.  “And  the  barley.” — That  hereby  is  signified  its  good, 
appears  from  the  signification  of  barley,  as  denoting  the  good 
of  the  exterior  natural  principle ; the  reason  why  barley  has 
this  signification,  is,  because  it  is  the  produce  of  the  field,  and 
is  a grain  which  serves  for  food  ; for  grain,  or  corn,  in  general, 
signifies  the  good  of  truth,  see  n.  3580,  5295,  5410,  5959  ; speci- 
fically barley  and  wheat,  barley  the  good  of  the  exterior  natural 
principle,  and  wheat  the  good  of  the  interior  natural  principle: 
the  former  is  the  signification  of  barley  in  Joel,  “The  meat- 
offering and  the  drink-offering  is  cut  off  from  the  house  of  Jeho- 
vah ; the  priests  the  ministers  of  Jehovah  have  mourned  : the 
field  hath  been  devastated,  the  earth  hath  mourned,  because  the 
corn  hath  been  devastated , the  new  wine  is  dried  up,  the  oil 
languisheth:  the  husbandmen  are  ashamed,  the  vine-dressers 
howl  over  the  wheat  and  over  the  barley,  because  the  harvest  of 
the  field  hath  perished,”  i.  9,  10,  11 ; the  subject  here  treated 
of  in  the  prophet  is  concerning  the  vastation  of  good  and  truth, 
as  is  manifest  from  what  follows  in  the  chapter  ; wherefore  by 
corn,  new  wine,  wheat,  and  barley,  are  not  signified  those 
things,  but  things  spiritual,  thus  by  wheat  interior  good,  and 
by  barley  exterior  good  : barley  has  a like  signification  in 
Ezekiel  iv.  9,  and  in  Deut.  viii.  8 ; and  in  the  book  of  Judges, 
“ When  Gideon  came  to  the  camp,  a man  related  to  his  com- 
panion a dream,  and  said.  Behold,  dreaming  I dreamed,  and 
behold , a parched  barley  loaf  rolled  itself  to  the  camp  of  Midian, 
and  came  even  to  a tent,  and  smote  it  that  it  fell,  and  overturned 
it  upwards,  and  thus  the  tent  fell,”  vii.  13;  by  Midian  are  sig- 
nified those  who  are  in  the  truth  of  simple  good,  and,  in  the 
opposite  sense,  who  are  not  in  good  of  life,  see  n.  3242,  4756, 
4788,  6773  ; this  good  is  the  good  of  the  exterior  natural 
principle,  and  is  signified  by  a barley  loaf ; but  the  delight 
of  pleasure's,  if  regarded  as  an  end  instead  of  that  good,  is 
what  is  signified  by  a parched  barley  loaf , it  is  the  state 
which  the  Midianites  at  that  time  represented,  which  is  there 
described. 

7603.  “ Was  smitten.” — That  hereby  is  signified  that  they 
were  destroyed,  appears  without  explication. 

7604.  “Because  the  barley  was  a ripening  ear,  and  the  flax 
a stalk.” — That  hereby  is  signified  that  that  good  and  truth  were 
extant,  and  looked  downwards,  appears  from  the  signification  of 


7602 — 7605.] 


EXODUS. 


467 


barley  and  flax,  as  denoting  the  good  and  truth  of  the  exterior 
natural  principle,  see  just  above,  n.  7601,  7602;  and  from  the 
signification  of  a ripening  spike,  also  of  a stalk,  as  denoting  that 
they  were  extant,  for  it  is  said  of  the  wheat  and  rye,  that  the}7, 
were  hidden,  see  the  following  verse,  that  is,  that  they  were  not 
extant ; for  the  grains  that  are  ripe  are  extant  in  their  ear  and 
stalk,  that  they  fall  down ; this,  in  the  spiritual  sense,  which  treats 
of  the  good  of  faith  and  charity,  signifies  that  they  looked  down- 
wards. How  the  case  herein  is,  is  evident  from  what  was  said 
above,  n.  7601.  The  reason  why  goods  and  truths  in  the  exte- 
rior natural  principle  appertaining  to  the  evil  look  downwards, 
is,  because  they  are  in  that  principle  together  with  evils  and 
falses,  and  adjoined  to  them  ; all  evils  and  falses  look  downwards, 
that  is,  outwards  to  the  earth  and  to  the  world,  hence  also  the 
goods  and  truths  adjoined  to  them  do  the  same,  for  evils  and 
falses  draw  goods  and  truths  along  with  them,  which  effect  is 
produced  by  sinister  applications  : these  goods  and  truths  are 
what  are  vastated  amongst  the  evil,  for  if  they  were  not  vastated, 
the  goods  and  truths  would  flow-in,  which  are  stored  up  and  re- 
served by  the  Lord  in  the  interior  natural  principle,  and  would 
conjoin  themselves  with  those  which  are  in  the  exterior,  and  thus 
act  in  unity,  whence  also  they  would  be  bended  downwards,  and 
would  thereby  perish:  man  is  distinguished  from  brute  animals* 
by  this,  that  he  can  look  upwards,  that  is,  to  the  Divine  Being 
or  Principle;  without  such  faculty  man  would  be  like  a beast, 
for  a beast  looks  only  downwards.  Hence  now  it  is  evident, 
why  goods  and  truths  appertaining  to  the  evil,  which  look  down- 
wards, are  taken  away  from  them,  and  why,  when  they  are  taken 
away,  communication  is  closed  with  the  interiors,  where  goods 
and  truths  from  the  Lord  are  stored  up  and  reserved  for  use. 

7605.  “And  the  wheat  and  the  spelt.” — That  hereby  is  sig- 
nified the  good  of  the  interior  natural  principle,  and  its  truth, 
appears  from  the  signification  of  wheat,  as  denoting  the  good  of 
love  and  charity,  see  n.  3941  ; and  inasmuch  as  it  is  a more 
noble  grain  than  barley,  it  denotes  the  good  of  the  interior  na- 
tural principle;  and  from  the  signification  of  spelt,  as  denoting 
the  truth  of  the  interior  natural  principle  corresponding  to  the 
good  which  is  signified  by  wheat:  that  spelt  denotes  such  truth, 
may  be  manifest  from  this  consideration,  that  in  the  \Vord,  where 
mention  is  made  of  good,  mention  is  made  also  of  truth,  and  this 
on  account  of  the  celestial  marriage,  which  is  that  of  good  and 
truth,  in  singular  the  things  of  the  Word,  and,  in  the  supreme 
sense,  on  account  of  the  union  of  the  divine  principle  itself 
and  the  divine  human  in  the  Lord,  to  which  the  marriage  of 
good  and  truth  in  heaven  corresponds;  thus  it  may  be  manifest 
that  the  Lord  himself,  as  to  the  divine  principle  itself,  and  the 
divine  human,  is  inmostly  in  the  Word,  see  n.  683,  793,  801, 
2173,  2516,  2618,  2712,  2803,  3132,  4 138,  5502,  6179,  6343 


468  EXODUS.  [Chap,  ix, 

Hence  it  is  evident  that  by  spelt  is  signified  truth  corresponding 
to  the  good  which  is  signified  by  wheat. 

7606.  ‘‘Were  not  smitten.” — That  hereby  is  signified  that 
they  were  not  destroyed,  appears  without  explication. 

7607.  “ Because  they  were  hidden.” — That  hereby  is  signi 
tied  because  they  were  not  extant,  and  because  they  verged  in- 
wards, appears  from  the  signification  of  their  being  hidden,  as 
denoting  not  to  be  extant;  in  the  spiritual  sense,  because  they 
were  in  the  interior  natural  principle,  and  there  verged  inwards; 
the  reason  why  they  could  not  be  destroyed  is,  because  they 
looked  to  heaven  and  to  the  Lord,  which  is  to  look  inwards,  and 
not  to  the  earth  and  the  world,  which  is  to  look  outwards.  It 
may  be  expedient  briefly  to  say  what  it  is  to  look  inwards,  and 
to  look  outwards : man  is  so  created,  that  he  can  look  above 
himself  to  heaven  even  to  the  Divine  Being  or  Principle,  and 
also  that  he  can  look  below  himself  to  the  world  and  the  earth  ; 
herein  man  is  distinguished  from  the  brute  animals ; and  man 
then  looks  above  himself,  or  to  heaven  even  to  the  Divine  Being 
or  Principle,  when  he  regards  as  an  end  his  neighbour,  his 
country,  the  church,  heaven,  especially  the  Lord ; and  he  then 
looks  below  himself,  when  he  regards  himself  and  the  world  as 
an  end  ; to  regard  as  an  end  is  to  love,  for  what  is  loved  is  re- 
garded as  an  end,  and  what  is  loved  reigns  universally,  that  is, 
in  singular  the  things  of  the  thought  and  will:  whilst  man  looks 
by  or  through  one  way,  he  does  not  look  by  or  through  the  other, 
viz.,  whilst  he  looks  to  the  world  and  to  himself,  he  does  not 
look  to  heaven  and  to  the  Lord,  and  vice  versa  / for  the  deter- 
minations are  opposite.  From  this  circumstance,  that  man  can 
look  above  himself,  that  is,  think  of  the  Divine  Being  or  Prin- 
ciple, and  be  conjoined  to  the  Divine  Being  or  Principle  by  love, 
it  manifestly  appears  that  there  is  an  elevation  of  the  mind  by, 
or  from,  the  Divine  Being  or  Principle,  for  it  is  altogether  im- 
possible for  any  one  to  look  above  himself,  except  by  an  eleva- 
tion from  him  who  is  above ; hence  also  it  is  evident,  that  all 
good  and  truth  appertaining  to  man  is  of  the  Lord : it  is  mani- 
fest also  from  hence,  that  when  man  looks  below  himself,  he 
separates  himself  from  the  Divine  Being  or  Principle,  and  de- 
termines his  interiors  to  himself  and  to  the  world,  in  like  man- 
ner as  they  are  determined  with  brute  animals,  and  that  in  such 
case  he  so  far  puts  off  the  human  principle.  From  these  consid- 
erations now  it  may  appear,  what  is  meant  by  looking  inwards 
or  above  himself,  and  by  looking  outwards  or  below  himself. 

7608.  “And  Moses  went  forth  from  being  with  Pharaoh, 
from  the  city.” — That  hereby  is  signified  separation  from  them, 
appears  from  what  was  explained  above,  n.  7595,  where  like 
words  occur. 

7609.  “And  spread  forth  his  hands  to  Jehovah.” — That 
hereby  is  signified  intercession,  see  above,  n.  7596. 


7606— 7619.] 


"exodus. 


469 


7610.  “And  the  voices  and  hail  ceased” — signifies  an  end 
of  that  state,  as  above,  n.  7597. 

7611.  “And  the  rain  was  not  poured  forth  on  the  earth.” — 
That  hereby  is  signified  that  those  falses  no  more  appeared, 
appears  from  the  signification  of  rain,  in  the  present  case  rain 
of  hail,  as  denoting  falses,  see  n.  7553,  7574;  and  from  the  sig- 
nification of  not  being  poured  out  on  the  earth,  as  denoting 
that  they  were  ended,  thus  also  that  they  did  not  appear,  viz., 
the  falses  which  are  signified  by  the  rain  of  hail. 

7612.  “And  Pharaoh  saw.” — That  hereby  is  signified  ap- 
perception, appears  from  the  signification  of  seeing,  as  denoting 
apperception,  see  n.  2550,  3764,  4723,  5400. 

7613.  “That  the  rain  ceased,  the  hail  and  the  voices” — 
signifies  an  end  of  that  state,  as  above,  n.  7597,  7610. 

7614.  “ And  he  added  to  sin.” — That  hereby  is  signified  re- 
cession still,  appears  from  the  signification  of  adding,  as  denot- 
ing still  and  longer;  and  from  the  signification  of  sinning,  as 
denoting  the  putting  asunder,  recession,  and  separation  from 
good  and  truth,  see  n.  5229,  5494,  5841,  7589. 

7615.  “And  made  his  heart  heavy,  he  and  his  servants.” — 
That  hereby  is  signified  obstinacy,  appears  from  the  significa- 
tion of  making  heavy,  of  hardening  and  fixing  firm  the  heart, 
as  denoting  to  make  himself  obstinate,  see  n.  7272,  7300,  7305. 

7616.  “And  the  heart  of  Pharaoh  was  fixed  firm.” — That 
hereby  is  signified  that  they  made  themselves  obstinate  from 
evil,  appears  from  the  signification  of  the  heart  being  fixed 
firm,  as  denoting  to  make  himself  obstinate,  see  just  above,  n. 
7615,  where  it  is  said  that  he  made  his  heart  heavy ; the  differ- 
ence is,  that  to  make  the  heart  heavy  is  from  the  false,  but  to 
fix  the  heart  firm  is  from  evil. 

7617.  “And  he  did  not  send  away  the  sons  of  Israel.” — 
That  hereby  is  signified  that  they  did  not  leave,  appears  from 
the  signification  of  sending  away,  as  denoting  to  leave,  as  fre- 
quently above;  and  from  the  signification  of  the  sons  of  Israel, 
as  denoting  those  who  are  of  the  spiritual  church,  whom  they 
infest,  see  n.  6426,  6637,  6862,  6868,  7035,  7062,  7198,  7201, 
7215,  7223. 

7618.  “As  Jehovah  spake.” — That  hereby  is  signified  ac- 
cording to  prediction,  see  above,  n.  7302,  7340,  7414,  7432, 
7534. 

7619.  “By  the  hand  of  Moses.” — That  hereby  is  signified 
by  means  of  the  law  from  the  Divine  Being  or  Principle,  ap- 
pears from  the  signification  of  by  the  hand  of  any  one,  as  de- 
noting mediately,  or  by  means  of,  of  which  we  shall  speak 
presently;  and  from  the  representation  of  Moses,  as  denoting 
the  law  from  the  Divine  Being  or  Principle,  see  n.  6771,  6827 ; 
the  reason  why  to  speak  by  the  hand  of  any  one  denotes  by  his 
means,  or  mediately,  is,  because  by  hand  is  signified  power, 


470 


EXODUS. 


[Chap.  ix. 

thus  by  the  hand  of  any  one,  vicarious  power,  which  is  the 
same  tiling  with  mediately,  for  what  is  done  mediately  is  done 
by  the  power  of  another  in  himself;  hence  it  is  that  in  the 
"Word  this  form  of  speech  is  adopted,  as  in  the  books  of  the 
Kings,  where  mention  is  occasionally  made  of  the  Word  which 
Jehovah  spake  by  the  hand  of  any  one,  as  which  he  spake  by 
the  hand  of  Ahijah  the  prophet,  1 Kings  xiv.  18.  By  the  hand 
of  Ahijah  the  Shilonite,  1 Kings  xv.  29.  By  the  hand  of  Jehu 
the  prophet,  1 Kings  xvi.  7,  12.  By  the  hand  of  Joshua,  verse 
34  of  the  same  chapter.  By  the  hand  of  Elias,  1 Kings  xvii. 
16.  By  the  hand  of  Jonah  the  prophet,  2 Kings  xiv.  25. 


CONTINUATION  OF  THE  SUBJECT  CONCERNING  THE  SPIRITS  AND 
INHABITANTS  OF  THE  EARTH  MARS. 

7620.  L OBSER  VED  somewhat  flaming  most  beautifully  ; 
it  was  of  various  colours , as  purple , and  also  a palish  red , and 
the  colours  likewise  sparkled  beautif  ully  by  reason  of  the  flame, 
I saw  also  a kind  of  hand , which  did  not  hold  this  flaming 
thing , but  to  which  it  adhered , at  first  on  the  back  part , after- 
wards on  the  palm , and  thence  it  played  round  the  hand  on  all 
sides : this  continued  for  some  tim.e : presently  the  hand  with 
the  flame  was  removed  at  a distance , and  where  it  rested  there 
was  a bright  appearance  / in  that  bright  appearance  the  hand 
retired  from  view , and  then  the  flame  was  changed  into  a bird , 
which  at  first  was  of  like  colours  with  the  flame , the  colours 
sparkling  in  like  manner , but  they  successively  changed , and  as 
the  colours  changed , the  vigour  of  life  in  the  bird  changed  also : 
it  flew  all  around , and  at  first  about  my  head , afterwards  in  a 
direction  in  front  into  a kind  of  narrow  chamber  • and  as  it 
flew  more  in  a front  direction , its  life  in  proportion  departed , 
till  at  length  it  was  changed  into  a stone , at  first  of  the  colour 
of  a pearl,  afterwards  of  an  obscure  colour , but  although  with- 
out life , it  still  continued  flying. 

7621.  Whilst  that  bird  was  flying  about  my  head , and  urns 
still  in  the  vigour  of  life,  there  was  seen  a spirit  arising  from 
beneath,  through  the  region  of  the  loins  to  the  region  of  the 
breast,  who  thence  desired  to  take  away  the  bird ; but  inasmuch 
as  it  was  so  beautiful , he  was  prevented  by  the  spirits  around 
me,  who  all  kept  their  eyes  fixed  attentively  upon  it ; but  the 
spirit  who  arose  from  beneath  strongly  persuaded . them  that 
the  Lord  was  with  him,  and  thus  that  what  he  did  was  from 
the  Lord  ; although  most  of  them  did  not  believe  this , because 
he  arose  from  beneath,  still  they  no  longer  hindered  him.  from 
taking  away  the  bird / but  whereas  heaven  flowed-in  at  that  in 


7620— 7622.] 


EXODUS. 


471 


slant,  he  was  not  able  to  retain  it,  but  presently  let  it  fly  out  of 
Ids  hand  at  perfect  liberty. 

7622.  When  this  had  passed,  the  spirits  attendant  upon  me, 
who  had  been  exceedingly  attentive  to  the  bird  and  its  successive 
changes . began  to  discourse  with  each  other  concerning  it.  and 
continued  their  discourse  for  a considerable  time  ; they  had  a 
perception  that  such  a sight  must  needs  signify  somewhat  celes- 
tial ‘ they  knew  that  what  is  flam  ing  signifies  celestial  love  and 
its  affections  ; that  a hand,  to  which  the  flame  adhered,  signi 
fies  life  and  its  power  ; that  changes  of  colour  signify  the 
varieties  of  life  as  to  wisdom  and  intelligence  ; that  a bird  also 
has  a similar  signification,  but  with  this  difference,  that  what 
is  flaming  signifies  celestial  love  and  the  things  of  that  love, 
whereas  a bird  signifies  spiritual  love  and  the  things  of  that 
love  j celestial  love  is  love  to  the  Lord,  and  spiritual  love  is 
mutual  love  and  charity  towards  the  neighbour  / and  that  the 
changes  of  colours  and  at  the  same  time  of  life  in  the  bird,  un- 
til it  hecpme  stony,  signify  the  successive  varieties  of  spiritual 
life  as  to  intelligence.  They  knew  also  that  the  spirits,  who 
ascend  from  beneath  through  the  region  of  the  loins  to  the  re- 
gion of  the  breast,  are  in  a strong  persuasive  principle  that  they 
are  in  the  Lord,  and  hence  believe  that  all  that  they  do,  even 
though  evil  and  wicked,  is  done  by  them  according  to  the  Lord's 
will.  Nevertheless  they  were  not  able  thence  to  know  who  were 
meant  by  this  sight  • at  length  they  were  instructed  from  heaven, 
that  the  inhabitants  of  Mars  were  meant ; that  their  celestial 
love,  in  which  the  generality  of  them  are  still  principled,  was 
signi  fir  d by  the  flaming  principle  which  adhered  to  the  hand ; 
and  that  their  wisdom  and  intelligence  were  signified  by  the 
successive  variations  of  colours ; and  that  the  bird  in  the  be- 
ginning, when  it  was  in  the  beauty  of  its  colours,  and  in  the 
vigour  of  its  life,  signified  their  spiritual  love  ‘ but  that  the 
bird  becoming  as  of  stone  and  void  of  life,  and  in  this  case  oj 
an  obscure  colour,  signified  the  inhabitants  who  removed  them- 
selves from  the  good  of  love,  and  are  in  evil,  and  yet  believe 
that  they  are  in  the  Lord.  But  whereas  several  things  have 
been  discovered,  and  also  shown,  concerning  those  inhabitants 
who  are  of  such  a character,  and  concerning  the  state  of  their 
life,  it  is  allowed  to  relate  them  at  the  close  of  the  followmg 
chapter. 


472 


EXODUS. 


[Chap.  x. 


EXODUS. 

CHAPTER  THE  TENTH. 


THE  D.OCTRINE  OF  CHARITY. 

7623.  THERE  are  two  things  or  principles  which  proceed 
from  the  Lord,  and  hence  in  their  origin  are  divine,  the  one  is 
good,  the  other  is  truth  ; hence  these  two  things  or  principles 
are  what  reign  in  heaven,  yea,  what  constitute  heaven  : those 
two  things  or  principles  in  the  church  are  called  charity  and 
faith. 

7624.  Good  and  truth,  when  they  proceed  from  the  Lord, 
are  altogether  united,  and  so  united  that  they  are  not  two  but 
one ; hence  also  they  are  one  in  heaven ; and  inasmuch  as  they 
are  one  in  heaven,  heaven  is  an  image  of  the  Lord : the  church 
would  in  like  manner  be  an  image  of  the  Lord  if  charity  and 
faith  therein  were  one. 

7625.  An  idea  respecting  the  good  which  is  of  charity,  and 
respecting  the  truth  which  is  of  faith,  may  be  taken  from  the 
sun  and  its  light:  when  the  light  which  proceeds  from  the  sun 
is  conjoined  to  heat,  as  is  the  case  in  the  time  of  spring  and 
summer,  then  all  things  of  the  earth  germinate  and  live;  but 
when  there  is  not  heat  in  the  light,  as  in  the  time  of  winter, 
then  all  things  of  the  earth  are  torpid  and  die.  In  the  Word 
also  the  Lord  is  compared  to  the  sun ; and  the  truth  conjoined 
to  good,  which  proceeds  from  him,  is  compared  to  the  light, 
and  also  in  the  Word  the  truth  of  faith  is  called  light,  and  the 
good  of  love  is  called  fire : love  also  is  the  fire  of  life,  and  faith 
the  light  of  life. 

7626.  From  these  considerations  also  an  idea  may  be  formea 
respecting  the  man  of  the  church,  what  his  quality  is  when  the 
faith  appertaining  to  him  is  conjoined  to  charity,  viz.,  that  he 
is  as  a garden  and  paradise ; ana  what  his  quality  is  when  the 
faith  appertaining  to  him  is  not  conjoined  to  charity,  viz.,  that 
he  is  as  a wilderness  and  earth  covered  with  snow. 

7627.  Every  man,  from  the  mere  light  [lumen]  of  his 
natural  man,  may  see  that  truth  and  good  agree  together,  and 
also  that  they  are  capable  of  being  conjoined ; and  that  truth 
and  evil  disagree,  and  that  they  are  not  capable  of  being  con- 
joined ; in  like  manner  faith  and  charity.  Experience  itself 
testifies  the  same  thing:  he  who  is  in  evil  as  to  life,  is  eitliei 


7623—7627.] 


EXODUS. 


473 


in  the  false  as  to  faith,  or  in  no  faith,  or  altogether  against 
faith.  And  what  is  an  arcanum,  he  who  is  in  evil  as  to  life,  is 
In  the  false  of  his  evil,  although  he  believes  that  he  is  in  the 
truth ; the  reason  why  he  believes  that  he  is  in  the  truth,  is, 
because  he  is  in  persuasive  faith,  which  will  be  treated  of  in 
what  follows. 


CHAPTER  X. 

1.  AND  Jehovah  said  to  Moses,  Come  to  Pharaoh,  because 
I have  made  heavy  his  heart,  and  the  heart  of  his  servants,  to 
the  intent  that  I may  set  these  my  signs  in  the  midst  of  him. 

2.  And  to  the  intent  that  thou  mayest  relate  in  the  ears  of 
thy  son,  and  of  thy  son’s  son,  what  things  I have  operated  in 
Egypt,  and  my  signs  which  I have  set  in  them,  and  ye  may 
know  that  I am  Jehovah. 

3.  And  Moses  and  Aaron  came  to  Pharaoh,  and  said  to 
him,  Thus  sai th  Jehovah  God  of  the  Hebrews,  How  long  dost 
thou  refuse  to  be  humbled  before  me?  send  away  my  people, 
and  let  them  serve  me. 

4.  Because  if  thou  refusest  to  send  away  my  people,  behold 
I bring  to-morrow  the  locust  into  thy  border. 

5.  And  it  shall  cover  the  surface  of  the  earth,  and  shall  not 
be  able  to  see  the  earth,  and  shall  devour  the  residue  of  what 
is  escaped  that  is  left  to  you  by  the  hail ; and  shall  devour 
every  tree  germinating  to  you  of  the  field. 

6.  And  thy  houses  shall  be  filled,  and  the  houses  of  all  thy 
servants,  and  the  houses  of  all  the  Egyptians  ; which  neither 
thy  fathers  have  seen,  nor  thy  fathers’  fathers,  from  the  day 
they  have  been  upon  the  ground,  even  to  this  day:  and  he 
looked  back  and  went  out  from  being  with  Pharaoh. 

7.  And  the  servants  of  Pharaoh  said  to  him,  How  long 
shall  this  be  to  us  for  a snare?  send  away  the  men,  and  let  them 
serve  Jehovah  their  God  ; knowest  thou  not  yet  that  Egypt 
perisheth  ? 

8.  And  Moses  was  brought  back  and  Aaron  to  Pharaoh,  and 
he  said  to  them,  Go  ye,  serve  Jehovah  your  God  ; who  and 
who  go? 

9.  And  Moses  said,  With  our  boys,  and  with  our  old  men, 
we  will  go,  with  our  sons  and  with  our  daughters,  with  our 
flock  and  with  our  herd,  we  will  go,  because  we  have  a feast  to 
Jehovah. 

10.  And  he  said  to  them,  So  shall  Jehovah  be  with  yon, 
when  I shall  send  you  away  and  your  infant;  see  ye  that  evil 
is  at  your  faces. 


474 


EXODUS. 


[Chap,  a 


11.  Not  so,  go  ye  I pray  young  men,  and  serve  Jehovah, 
because  this  ye  seek ; and  he  drove  them  out  from  the  faces  of 
Pharaoh. 

12.  And  Jehovah  said  to  Moses,  Stretch  out  thy  hand  over 
the  land  of  Egypt  for  the  locust,  and  it  shall  come  up  over  the 
land  of  Egypt,  and  shall  devour  all  the  herb  of  the  land,  every 
thing  which  the  hail  hath  left. 

13.  And  Moses  stretched  out  his  staff  over  the  land  of  Egypt, 
and  Jehovah  brought  an  east  wind  into  the  land  all  that  day, 
and  all  the  night ; the  morning  was,  and  the  east  wind  brought 
the  locust. 

14.  And  the  locust  came  up  over  all  the  land  of  Egypt,  and 
rested  in  all  the  border  of  Egypt,  exceedingly  grievous;  before 
it  was  not  a locust  so  as  it,  and  after  it  shall  not  be  so. 

15.  And  it  covered  the  surface  of  the  whole  land,  and  the 
land  was  darkened,  and  it  devoured  all  the  herb  of  the  land,  and 
all  the  fruit  of  the  tree,  which  the  hail  made  a residue  ; and 
there  was  not  any  green  thing  a residue  in  the  tree  and  in  the 
herb  of  the  field  in  the  whole  land  of  Egypt. 

16.  And  Pharaoh  hastened  to  call  Moses  and  Aaron,  and 
said,  1 have  sinned  to  Jehovah  your  God,  and  to  you. 

17.  And  now  remit  thou  I pray  my  sin,  only  this  time,  and 
supplicate  ye  to  Jehovah  your  God,  and  let  him  remove  from 
upon  me  only  this  death. 

18.  And  he  went  forth  from  being  with  Pharaoh,  and  sup- 
plicated to  Jehovah. 

19.  And  Jehovah  turned  the  wind  of  the  sea  exceedingly 
strong,  and  took  away  the  locust,  and  cast  it  into  the  red  sea, 
{in are  sup/i ),  there  was  not  one  locust  left  in  all  the  border  of 
Egypt. 

20.  And  Jehovah  fixed  firm  the  heart  of  Pharaoh,  and  he 
did  not  send  away  the  sons  of  Israel. 

21.  And  Jehovah  said  to  Moses,  Stretch  out  thy  hand  to 
heaven,  and  there  shall  be  thick  darkness  over  the  land  of 
Egypt,  and  it  shall  feel  or  grope  in  thick  darkness. 

22.  And  Moses  stretched  out  his  hand  to  heaven,  and  the 
thick  darkness  was  dense  in  the  whole  land  of  Egypt  for  three 
days. 

23.  They  did  not  see  a man  his  brother,  and  they  did  not 
rise  up  any  one  from  under  himself,  for  three  days ; and  all  the 
sons  of  Israel  had  light  in  their  habitations. 

24.  And  Pharaoh  called  to  Moses,  and  said,  Go  ye,  serve 
Jehovah  ; only  your  flock  and  your  herds  shall  stay ; also  your 
infant  shall  go  with  you. 

25.  And  Moses  said,  Thou  shalt  also  give  into  our  hand  sacri- 
fices and  burnt-offerings,  and  we  will  do  [offer  ) to  Jehovah  our 
God. 

26.  And  also  our  cattle  shall  go  with  us,  there  shall  not  an 


7628,  7629.] 


EXODUS. 


475 


hoof  he  left,  because  we  must  take  thereof  to  serve  Jehovah 
our  God,  and  we  do  not  know  wherewith  we  shall  serve  Jeho- 
vah. until  we  come  thither. 

27.  And  Jehovah  tixed  firm  the  heart  of  Pharaoh,  and  he 
was  not  willing  to  send  them  away. 

28.  And  Pharaoh  said  to  him,  Depart  from  being  with  me, 
take  heed  to  thyself  lest  thou  add  to  see  my  faces,  because  in 
the  day  thou  seest  my  faces,  thou  shalt  die. 

29.  And  Moses  said,  Thou  hast  rightly  spoken,  I will  not  add 
any  longer  to  see  thy  faces. 


THE  CONTENTS. 

7628.  IN  this  chapter,  in  the  internal  sense,  the  subject  is 
still  continued  concerning  the  vastation  of  those  who  infest 
those  who  are  of  the  spiritual  church ; the  ninth  and  tenth  state 
or  degree  of  vastation  are  now  treated  of,  which  are  described 
by  the  locust  and  by  thick  darkness,  whereby  is  signified  the 
false  grounded  in  evil  devastating  all  things  which  are  of  the 
church  amongst  them. 


THE  INTERNAL  SENSE. 

7629.  VERSE  1 to  6.  And  Jehovah  said  to  Moses , Come  to 
Pharaoh , because  I have  made  heavy  his  heart , and  the  heart 
of  his  servants , to  the  intent  that  I may  set  these  my  signs  in 
the  midst  of  him.  And  to  the  intent  that  thou  mayest  relate  in 
the  ears  of  tly  son , and  of  thy  son’s  son , what  things  I have 
operat'  d,  in  Egypt , and  my  signs  which  I have  set  in  them , and 
ye  may  know  that  I am  Jehovah.  And  Moses  and  Aaron  came 
to  Pharaoh , and  said  to  him , Thus  saith  Jehovah  God  of  the 
Hebrews , How  long  dost  thou  refuse  to  be  humbled  before  me?  send 
uway  my  people , and  let  them  serve  me.  Because  if  thou  refu- 
sest  to  send  away  my  people , behold  I bring  to-morrow  the  locust 
into  thy  border.  And  it  shall  cover  the  surface  of  the  earth , and 
shall  not  be  able  to  see  the  earth , and  shall  devour  the  residue 
of  what  is  escaped  that  is  left  to  you  by  the  hail , and  shall  de- 
vour every  tree  germinating  to  you  of  the  field.  And  thy  houses 
shall  be  filled,  and  the  houses  of  all  thy  servants,  and  the  houses 
of  all  the  Egyptians  ; which  neither  thy  fathers  have  seen,  nor 
thy  fathers  fat  hers,  from  the  day  they  have  been  upon  the  ground, 


476 


EXODUS. 


[Chap.  x. 

even  to  this  day.  And  he  looked  hack,  and  went  out  from  being 
with  Pharaoh.  And  Jeliovah  said  to  Moses,  signifies  command. 
Come  to  Pharaoh,  signifies  the  presence  of  truth  from  the  Di- 
vine Being  or  Principle  with  those  who  infest.  Because  I have 
made  heavy  his  heart,  and  the  heart  of  his  servants,  signifies 
that  in  general  they  all  made  themselves  obstinate.  To  the  intent 
that  I may  set  these  mv  signs  in  the  midst  of  him,  signifies 
that  the  evil  may  know  that  they  are  in  evil,  and  that  the  good 
may  be  illustrated  concerning  the  state  of  those  who  within  the 
church  live  evilly.  And  to  the  intent  that  thou  mayest  relate  in 
the  ears  of  thy  son,  and  of  thy  son’s  son,  what  things  I have 
operated  in  Egypt,  signifies  that  they  who  are  in  truth  and 
good  may  know  what  has  befallen  those  who  are  of  the  church 
and  infest  the  well-disposed.  And  my  signs  which  I have  set  in 
them,  signifies  that  they  may  be  illustrated  concerning  the  state 
of  those  who  are  of  the  church  and  live  evilly.  And  ye  may  know 
that  I am  Jehovah,  signifies  that  thus  it  maybe  known  to  them, 
that  the  Lord  is  the  only  God.  And  Moses  and  Aaron  came  to 
Pharaoh,  signifies  the  presence  of  truth  divine.  And  said  to  him, 
signifies  apperception.  Thus  saith  Jehovah  God  of  the  Hebrews, 
signifies  command  from  the  Lord,  who  is  the  God  of  the  church. 
How  long  dost  thou  refuse  to  be  humbled  before  me?  signifies 
non-obedience.  Send  away  ray  people  that  they  may  serve  me, 
signifies  that  they  should  leave  those  who  are  of  the  spiritual 
church,  that  they  may  worship  the  Lord.  Because  if  thou  re- 
fusest  to  send  away  my  people,  signifies  if  they  did  not  leave. 
Behold  I bring  to-morrow  the  locust  into  thy  border,  signifies 
that  the  false  will  seize  upon  their  extremes.  And  it  shall  cover 
the  surface  of  the  earth,  signifies  the  ultimates  of  the  natural 
mind.  And  shall  not  be  able  to  see  the  earth,  signifies  the  ob- 
scuration of  the  whole  natural  mind  thence  derived.  And  shall 
devour  the  residue  of  what  is  escapee!  that  is  left  to  you  by  the 
hail,  signifies  the  consumption  of  all  things  which  have  any 
thing  from  truths.  And  shall  devour  every  tree  germinating  to 
you  of  the  field,  signifies  thereby  the  consumption  of  all  know- 
ledges which  they  have  from  the  church.  And  thy  houses  shall 
be  filled,  and  the  houses  of  all  thy  servants,  and  the  houses  of 
all  the  Egyptians,  signifies  that  the  false  will  reign  in  all  and 
singular  things  in  the  natural  principle,  from  the  interior  thereof 
to  the  extreme.  Which  neither  thy  fathers  have  seen,  nor  thy 
fathers’  fathers,  from  the  day  they  have  been  upon  the  ground 
even  to  this  day,  signifies  that  such  a false  has  not  been  from 
ancient  time  in  the  church,  as  it  was  there.  And  he  looked 
back  and  went  out  from  being  with  Pharaoh,  signifies  privation 
of  apperception,  and  separation. 

7630.  “And  Jehovah  said  to  Moses.” — That  hereby  is  sig- 
nified command,  viz.,  which  was  to  be  brought  to  Pharaoh, 
appears  from  the  signification  of  saying,  when  by  Jehovah  to 


EXODUS. 


7630— 7633.] 


477 


those  who  infest,  as  denoting  command,  see  n.  7036,  7107. 
7310. 

7631.  “ Come  to  Pharaoh.” — That  hereby  is  signified  the 
presence  of  truth  from  the  Divine  Being  or  Principle  with  those 
who  infest,  appears  from  the  signification  of  coming  or  entering 
in  to  any  one,  as  denoting  presence,  see  n.  5934,  6063,  6089, 
7498;  and  from  the  representation  of  Moses,  as  denoting  truth 
from  the  Divine  Being  or  Principle,  see  n.  6771,  6827  ; and 
from  the  representation  of  Pharaoh,  as  denoting  those  who  in 
the  other  life  infest  those  who  are  of  the'spiritual  church,  see  n. 
6651,  6679,  6683,  7107,  7110,  7126,  7142,  7220,  7228. 

7632.  “Because  I have  made  heavy  his  heart,  and  the  heart 
of  his  servants.” — That  hereby  is  signified  that  in  general  they 
all  made  themselves  obstinate,  appears  from  the  signification  of 
making  heavy,  of  hardening,  and  of  fixing  firm  the  heart,  as  de- 
noting to  make  themselves  obstinate,  see  n.  7272,  7300,  7305; 
and  from  the  representation  of  Pharaoh,  whose  heart  was  made 
heavy,  as  denoting  those  who  infest;  and  when  it  is  said  he 
and  his  servants,  all  in  general  are  signified,  for  the  servants 
with  him  constitute  the  house.  By  its  being  said  that  Jehovah 
made  heavy  the  heart  of  Pharaoh,  in  the  internal  sense  is  sig- 
nified that  he  made  heavy  his  own  heart:  in  ancient  times,  on 
account  of  the  simple,  all  evil  was  attributed  to  Jehovah  ; and 
this  by  reason  that  the  simple  were  not  able  to  know,  and  the 
generality  not  to  comprehend,  how  the  things  which  came  to 
pass  could  come  from  any  other  source  than  from  Jehovah  ; also 
how  it  is  to  be  understood,  that  Jehovah  permits  the  diabolical 
crew  to  induce  evil,  and  does  not  hinder  them,  when  yet  he  has 
all  power ; inasmuch  as  the  simple  could  not  conceive  those 
things,  and  scarcely  the  intelligent  also,  therefore  it  was  said, 
in  agreement  with  the  general  belief,  that  even  evil  existed 
from  Jehovah;  this  is  common  in  the  Word,  the  literal  sense 
whereof  is  according  to  the  faith  of  the  simple.  That  the  evil, 
which  in  the  Word  is  attributed  to  Jehovah,  is  from  man,  see  n. 
2447,  6073,  6692,  6997,  7533. 

7633.  “To  the  intent  that  I may  set  these  my  signs  in  the 
midst  of  him.” — That  hereby  is  signified  that  the  evil  may 
know  they  are  in  evil,  and  that  the  good  may  be  illustrated 
concerning  the  state  of  those  who  within  the  church  live  evilly, 
appears  from  the  signification  of  signs,  as  denoting  confirma- 
tions of  truths,  and  thus  knowledges,  see  n.  6870,  and  also  illus- 
trations, see  n.  7012,  hence  to  set  signs  in  the  midst  of  him 
denotes  that  the  evil  may  know  they  are  in  evil ; that  it  denotes 
also  that  the  good  may  be  illustrated  concerning  the  state  of 
those  who  within  the  church  live  evilly,  is  evident  from  what 
presently  follows,  where  it  is  said,  “And  to  the  intent  that  thou 
mayest  relate  in  the  ears  of  thy  son,  and  of  thy  son’s  son,  what 
'filings  I have  operated  in  Egypt,  and  my  signs  which  I have 


478 


EXODUS. 


[Ohap.  x. 

set  in  tliem,”  whereby  is  signified,  that  they  who  are  in  truth 
and  good  may  know  what  befalls  those  of  the  church  who  infest 
the  well-disposed.  That  they,  who  in  the  other  life  infest  the 
well-disposed,  are  they  who  have  been  of  the  church,  and  have 
known  the  precepts  of  faith,  and  yet  have  lived  contrary  to 
them,  see  n.  7317,  7502,  7545.  7554.' 

7634.  “And  to  the  intent  that  thou  mayest  relate  in  the  ears 
of  thy  son,  and  of  thy  son’s  son,  what  things  I have  operated  in 
Egypt.” — That  hereby  is  signified  that  they  who  are  in  truth 
and  good  may  know  what  befalls  those  who  are  of  the  church, 
and  infest  the  well-disposed,  appears  from  the  signification  of 
relating  in  the  ears,  as  denoting  that  they  may  know  and  ap- 
perceive;  and  from  the  signification  of  son,  and  son’s  son,  as 
denoting  those  who  are  in  truth  and  good  ; that  son  denotes 
truth,  see  n.  489,  490,  491,  1147,  2623,  3373  ; and  that  the  sons 
of  sons  denote  derivatives,  see  n.  6583  ; in  the  present  case 
sons  denote  those  who  are  in  truth  and  also  in  good,  because 
by  them  are  signified  they  who  are  of  the  church,  wherefore  it 
is  said  thy  son’s  son  to  Moses,  by  whom  is  represented  the  law 
divine,  which  is  the  divine  truth  proceeding  from  the  divine 
good  of  the  Lord,  thus  it  is  the  divine  truth  to  which  is  united 
divine  good,  n.  7623,  7624,  which  principles  give  birth  to  the 
church  ; and  from  the  signification  of  the  things  which  I have 
operated  in  Egypt,  as  denoting  what  befalls  those  who  in  the 
other  life  infest  the  well-disposed  ; that  by  signs  is  signified 
what  befalls,  and  that  bv  Pharaoh  and  the  Egyptians  are  sig- 
nified those  who  in  the  other  life  infest,  is  evident  from  what 
has  been  said  in  the  preceding  pages  : that  the}>r  who  infest 
are  they  who  have  been  of  the  church,  see  just  above,  n.  7623 
at  the  end. 

7635.  “ And  my  signs  which  I have  set  in  them.” — That 
hereby  is  signified  that  they  may  be  illustrated  concerning  the 
state  of  those  of  the  church  who  live  evilly,  appears  from  what 
was  said  just  above,  n.  7633,  where  like  words  occur. 

7636.  “ That  ye  may  know  that  I am  Jehovah.” — That 
hereby  is  signified  that  thus  it  may  be  known  to  them  that  the 
Lord  is  the-  only  God,  appears  from  the  signification  of  the 
words  that  ye  may  know,  as  denoting  that  it  may  be  known  to 
them  ; the  reason  why  I am  Jehovah  denotes  that  the  Lord  is 
the  only  God,  is,  because  Jehovah  signifies  IS  (< est ),  thus  from 
whom  is  the  esse  and  existere  of  all  things,  which  must  needs 
be  single  and  alone;  that  Jehovah  is  the  Lord,  see  n.  1343, 
1736,  2921,  3023,  3035,  5663,  6303;  6905,  6945,  6956;  and  that 
by  those  words  is  meant  that  he  is  the  only  God,  see  n.  7401, 
7444,  7544,  7598. 

7637.  “And  Moses  and  Aaron  came  to  Pharaoh.” — That 
hereby  is  signified  the  presence  of  truth  divine,  appears  from 
the  signification  of  coming  or  entering  in,  as  denoting  presence, 


479 


7634— 7642.]  EXODUS. 

as  above,  n.  7631  ; and  from  the  representation  cf  Moses  and 
Aaron,  as  denoting  truth  divine,  Moses  the  internal,  Aaron  the 
external,  see  n.  7089,  7382. 

7638.  “And  said  to  him.” — That  hereby  is  signified  apper- 
ception, appears  from  the  signification  of  saying,  as  denoting  to 
apperceive,  see  n.  1791,  1819,  1822,  1898,  1919,  2080,  2619, 
2862,  3395,  3509,  5743,  5877  ; the  reason  why  they  said  here 
denotes  to  apperceive,  is,  because  by  Moses  and  Aaron  is  repre- 
sented truth  divine,  and  by  coming  the  presence  thereof,  and 
from  the  presence  of  truth  divine,  there  is  apperception. 

7639.  “Thus  saith  Jehovah  God  of  the  Hebrews.” — That 
hereby  is  signified  command  from  the  Lord,  who  is  the  God  of 
the  church,  appears  from  the  signification  of  saying,  when  by 
Jehovah  to  those  who  infest,  as  denoting  command,  as  above, 
n.  7630  ; and  from  the  signification  of  the  Hebrews,  as  de- 
noting those  who  are  of  the  church,  see  n.  5136,  6675,  6684, 
6738  ; that  Jehovah  God  is  the  Lord,  see  above,  n.  7636. 

7640.  “How  long  dost  thou  refuse  to  be  humbled  before 
me?” — That  hereby  is  signified  non-obedience,  appears  from  the 
signification  of  refusing  to  be  humbled,  as  denoting  not  to  obey; 
the  reason  why  this  is  signified,  is,  because  it  is  said  to  those, 
who  are  in  evil,  who  cannot  be  humbled  before  the  Divine 
Being  or  Principle;  for  there  are  two  things  which  are  in  hu- 
miliation, viz.,  acknowledgment  of  a man’s  self  that  he  is 
nothing  but  evil,  and  that  in  respect  to  the  Divine  Being  or 
Principle  he  is  as  nothing,  also  acknowledgment  of  the  Divine 
Being  or  Principle,  that  he  is  nothing  but  good,  and  that  he  is 
infinite;  these  two  things  cannot  be  given  with  the  evil,  be- 
cause they  are  in  self-love;  if  they  humble  themselves,  it  is 
either  from  fear,  or  that  they  may  be  honoured  or  enriched, 
thus  they  humble  themselves  only  as  to  the  body,  and  nothing 
as  to  the  mind  (animus),  which  sometimes  makes  a mock  on 
the  occasion  ; such  is  the  humiliation  of  fear,  also  for  the  sake 
of  gain  and  honour ; it  is  a like  tiling  before  the  Divine  Being 
or  Principle,  although  they  do  not  know  this;  for  the  internal 
principle  appertaining  to  those  who  are  in  evil  derived  from 
self-love  is  only  to  look  at  and  magnify  themselves,  and  to  turn 
themselves  away  from  all  who  do  not  favour:  inasmuch  as 
humiliation  is  not  given  with  the  evil,  therefore,  in  the  internal 
sense,  by  being  humbled  is  signified  obedience,  thus  by  refus- 
ing to  be  humbled  is  signified  non-obedience. 

7641.  “ Send  away  my  people,  and  let  them  serve  me.” — 
That  hereby  is  signified  that  they  should  leave  those  who  are 
of  the  spiritual  church,  that  they  may  worship  the  Lord,  ap- 
pears from  what  was  before  said,  n.  7500,  where  the  same  words 
occur. 

7642.  “ Because  if  thou  refusest  to  send  away  my  people.” 
— -That  hereby  is  signified  if  they  did  not  lea\e,  appears  from 


480 


EXODUS. 


[Chap.  x. 

the  signification  of  sending  away,  as  denoting  to  leave,  see 
frequently  above ; thus  to  refuse  to  send  away  denotes  not  to 
be  willing  to  leave. 

7643.  u Behold  I bring  to-morrow  the  locust  into  thy  border.” 
— That  hereby  is  signified  that  the  false  will  seize  upon  their 
extremes,  appears  from  the  signification  of  the  locust,  as  denot- 
ing the  false  in  the  extremes,  of  which  we  shall  speak  present- 
ly ; and  from  the  signification  of  border,  as  denoting  extremes  ; 
and  from  the  signification  of  bringing,  because  it  is  predicated 
of  the  false,  as  denoting  to  seize  upon  : it  is  said  that  Jehovah 
brings,  but  thereby  is  meant  that  it  will  be  brought,  viz.,  by 
evil  ; the  case  herein  is  similar  to  what  is  attributed  to  Jehovah, 
that  is,  the  Lord,  that  he  made  heavy  the  heart  of  Pharaoh, 
when  yet  this  is  from  man,  his  evil  in  him,  see  above,  n.  7632: 
the  reason  why  evil  is  not  from  the  Lord,  but  exists  from  man, 
is,  because  man  turns  that  good  to  himself,  which  flows-in  from 
the  Lord,  and  instead  of  looking  at  the  Lord,  and  the  things  of 
the  Lord,  in  all  and  singular  things,  looks  at  himself;  hence 
the  concupiscence  of  domineering  over  all,  and  of  possessing 
all  the  property  of  others,  and  hence  contempt  of  others,  and 
hatreds,  revenges,  and  cruelties  against  those  who  do  not  favour 
and  apply  to  himself;  hence  also  contempt  of  all  things  which 
relate  to  faith  and  charity,  inasmuch  as  these  things,  when  they 
flow-in  from  the  Lord,  are  turned  to  himself,  thus  are  turned 
away  from  the  Lord  : from  these  considerations  it  may  be  seen, 
that  man  turns  the  good  itself,  which  flows-in  from  the  Lord, 
into  evil ; hence  also  it  is,  that  the  evil  in  the  other  life  remove 
themselves  as  far  as  possible  from  heaven ; for  when  heaven 
comes  near  to  them,  that  is,  when  good  and  truth  flow-in  more 
powerfully,  they  then  rush  the  more  powerfully  into  the  con- 
trary, that  is,  into  evil  and  into  the  false;  and  in  the  degree  in 
which  evil  and  the  false  increase,  they  expel  from  themselves 
the  truth,  and  devastate  themselves  ; and  in  this  case  also  in  the 
same  degree  they  rush  into  evils  of  punishment,  for  evils  and 
punishments  in  the  other  life  are  conjoined.  The  Lord  is  con- 
tinually arranging  the  heavens  into  order,  and  at  every  instant 
inviting  to  him  new  inhabitants  of  heaven,  to  whom  he  gives 
habitations  and  inheritances,  and  when  he  does  this,  heaven 
approaches,  that  is,  flows-in  more  powerfully ; hence  the  in- 
fernal spirits  rush  more  powerfully  into  evils  and  falses,  aiid 
into  the  punishments  thereof,  and  in  consequence  of  rushing 
into  evils  and  falses,  they  vastate  themselves,  as  was  said;  and 
this  never  ceases  with  them  until  they  have  altogether  devas- 
tated themselves,  and  cast  themselves  deeply  into  the  hells. 
From  these  considerations  it  may  be  manifest,  that  from  the 
Lord  nothing  but  good  proceeds,  and  that  evil  is  from  those  who 
are  in  evil.  Hence  now  it  may  be  seen  how  it  is  to  be  under- 
stood wliat  is  said  of  Jehovah,  that  is,  of  the  Lord,  that  lie 


7645.] 


EXODUS. 


481 


made  heavy  the  heart  of  Pharaoh,  and  in  this  case  that  he 
brings  the  locust,  by  which  is  signified  the  false,  derived  from 
evil  In  the  extremes.  In  the  Word,  where  the  vastation  of  the 
evil  is  treated  of,  mention  is  made  occasionally  of  the  locust 
and  the  chafer,*  and  by  the  locust  in  the  internal  sense  is 
there  meant  the  false,  which  vastates  the  extremes ; for,  as  was 
before  shown,  the  natural  principle  appertaining  to  man  is  in- 
terior and  exterior,  the  false  which  is  in  the  extremes  of  the 
natural  principle  is  meant  by  the  locust,  and  the  evil  in  those 
extremes  is  meant  by  the  chafer.  Inasmuch  as  by  the  locust  is 
meant  the  false,  which  is  in  the  extremes  of  the  natural  prin- 
ciple, therefore  it  is  said  that  the  locust  should  be  brought  into 
the  border,  and  should  cover  the  surface  of  the  earth  ; and 
afterwards,  verse  14,  “The  locust  came  up  over  the  land  of 
Egypt,  and  rested  in  all  the  border  of  Egypt,  and  covered  the 
surface  of  the  whole  land  by  the  border  and  by  the  surface 
are  signified  the  extremes  and  ultimates,  in  which  the  interiors 
rest,  that  is,  terminate ; these  things  are  meant  by  locust  and 
chafer  in  David,  “ He  sent  into  them  a swarm  which  con- 
sumed them,  and  the  frog  which  destroyed  them,  and  gave  to 
the  chafer  their  provender,  and  their  labour  to  the  locust 
Psalm  lxxviii.  45,  46:  and  in  another  place,  “He  said  that  the 
locust  and  the  chafer  should  come,  so  as  not  to  be  numbered,” 
Psalm  cv.  34 ; these  things  are  said  of  Egypt,  and  the  chafer 
is  mentioned,  although  there  is  no  mention  made  thereof  in 
Moses,  but  only  of  the  locust ; the  reason  why  the  chafer  also 
is  mentioned,  is,  because  by  the  chafer  is  signified  evil,  and  by 
the  locust  the  false,  each  in  the  extremes  of  the  natural  prin- 
ciple ; but  when  the  locust  alone  is  named,  it  signifies  both  the 
false  and  evil  together,  for  the  locust  is  the  false  derived 
from  evil.  In  Halmm,  “There  shall  the  fire  devour  thee,  the 
sword  shall  cut  thee  off ; it  shall  devour  thee  as  the  chafer,  mul- 
tiply thyself  as  the  chafer,  multiply  thyself  as  the  locust / thou 
hast  multiplied  thy  merchants  above  the  stars  of  the  heavens; 
the  chafer  hath  diffused  itself,  and  hath  flown  away ; thy 
crowned  are  as  the  locust,  thy  commanders  are  as  the  locust  of 
locustsf  iii.  15,  16,  17 ; the  subject  treated  of  in  this  passage 
is  concerning  the  city  of  bloods,  by  which  is  signified  the  doc- 
trine of  the  false ; and  whereas  the  false  and  evil  are  princi 
pally  multiplied  in  the  extremes  of  the  natural  principle,  for  in 
that  principle  are  the  fallacies  of  the  senses  arising  from  the 
objects  of  the  world  and  of  the  earth,  and  pleasures  derived 
from  various  kinds  of  appetites,  therefore  from  this  ground  the 


* The  term  in  the  original  Latin  here  rendered  chafer  is  bruchus,  from  the 
Greek  Bps^of,  which  is  the  term  adopted  by  the  Septuagint  to  express  the 
Hebrew  Son  It  is  not  absolutely  certain  that  our  English  chafer  is  the  animal 
intended  to  be  expressed  by  the  Hebrew  Son,  or  the  Greek  B pex°C,  but  thers  is 
reason  to  conclude,  on  the  authority  of  the  best  commentators,  that,  it  is  so. 

vol.  vii.  34 


482 


EXODUS. 


[Chap.  x. 

multip'.ication  of  evil  and  of  the  false  is  also  described  by  the 
chafer  and  the  locust;  as  also  in  the  book  of  Judges,  chap.  vi. 
5;  vii.  12;*  and  in  Jeremiah  xlvi.  23:  that  the  sensual  principle, 
which  is  the  ultimate  of  the  natural  principle,  is  most  full  of 
fallacies  and  consequent  falses,  see  n.  5084,  5089,  5094,  6310, 
6311,  6313,  6318,  6598,  6612,  6614,  6622,  6624,  6918.  6949. 
And  in  Joel,  “The  residue  of  the  caterpillar  the  locust  hath  de- 
voured, and  the  residue  of  the  locust  hath  the  beetle  devoured, 
and  the  residue  of  the  beetle  hath  the  chafer  devoured : awake 
ye  drunkards  and  weep,  and  howl  ye  that  drink  wine,  by 
reason  of  the  new  wine  which  is  cut  off ; for  a nation  shall 
come  up  over  my  land,  strong  and  without  number,  and  shall 
reduce  my  vine  into  a waste , and  my  fig-tree  into  froth ,”  i.  4, 
5,  6,  7.  Again,  in  the  same  prophet,  “ The  floors  are  full  of 
pure  corn,  and  the  wine-fats  overflow  with  new  wine  and  oil ; 
and  I will  recompense  to  you  the  years  which  the  locust  hath 
consumed,  the  beetle,  the  chafer,  and  the  caterpillar,”  ii.  24,  25, 
where  the  locust  denotes  the  false  in  the  extremes  wasting 
truths  and  goods.  And  in  Moses,  “Thou  shalt  bring  forth 
much  seed  into  the  fleld,  but  shalt  gather  little,  because  the 
locust  will  consume  it : thou  shalt  plant  a vineyard,  but  shalt 
not  drink  wine,  neither  shalt  gather  together,  because  the  worm 
shall  devour  it,”  Deut.  xxviii.  38,  39,  where  the  locust  denotes 
the  false  grounded  in  evil.  And  in  the  Revelation,  “ Out  of 
the  smoke  of  the  open  abyss  came  forth  locusts  into  the  earth, 
to  whom  was  given  power,  as  the  scorpions  of  the  earth  have 
power : it  was  said  to  them  that  they  should  not  hurt  the 
grass  of  the  earth,  nor  any  tree,  but  the  men  alone,  whosoever 
had  not  the  seal  of  God  on  their  foreheads:  it  was  given  to 
them,  that  they  should  not  kill  them,  but  should  torment  [them] 
five  months : the  figures  of  the  locusts  were  like  to  horses  pre- 
pared for  war ; and  upon  their  heads  were  as  it  were  crowns 
like  to  gold  ; their  faces  were  as  it  were  the  faces  of  men  ; 
they  had  hair  as  the  hair  of  women,  and  their  teeth  were  as  it 
were  the  teeth  of  lions ; they  had  breast-plates  as  it  were  of 
iron ; and  the  voice  of  their  wings  was  as  the  voice  of  chariots, 
of  many  horses  running  to  war ; they  had  lastly  tails  like 
unto  scorpions,  and  stings  were  in  their  tails,  that  they  might 
hurt  men  five  months:  they  have  over  them  a king,  the  angel 
of  the  abyss,  whose  name  in  Hebrew  is  Abaddon ; but  in 
Greek  he  hath  the  name  Apollyon ,”  ix.  3 to  11 ; what  is  signi- 
fied by  all  this  description,  no  one  can  see  but  from  the  internal 
sense ; from  singular  the  things  therein  viewed  according  to 
the  internal  sense,  it  is  manifest  that  by  locusts  are  there  signified 
reasonings  grounded  in  fallacies  and  the  falses  thence  derived, 
also  confirmed  by  things  philosophical ; thus  also  by  locusts 
are  signified  the  falses  which  are  in  the  extremes  appertaining 
to  man,  and  which  are  more  terrestrial  and  corporeal  than 


7644.] 


EXODUS. 


483 


other  fhlses ; by  which  man  may  be  easily  deceived  and  se- 
duced, for  man  comprehends  those  things  which  are  obvious 
to  the  senses,  and  hardly  those  which  oppose  the  senses:  to  the 
intent  that  it  may  be  known  that  such  is  the  signification  of 
locusts,  it  is  allowed  to  expound  singly  the  things  contained  in 
the  above  passage:  the  abyss  from  which  the  locusts  came  up 
is  hell  ; the  grass  of  the  earth  which  they  were  not  to  hurt  is 
the  scientific  principle,  the  tree  are  the  knowledges  of  good 
and  truth,  the  men  are  the  affections  of  good  ; their  hurting 
these  latter,  and  not  the  grass  of  the  earth  and  the  tree,  denotes 
that  truth  and  good  may  be  understood,  although  the  life  is 
not  regulated  accordingly ; they  who  have  the  seal  on  their 
foreheads  are  the  regenerate  ; that  they  should  torment  five 
months  those  who  have  not  the  seal  of  God  on  their  foreheads, 
denotes  that  they  should  vastate ; the  locusts  being  like  to 
horses  prepared  for  war , denote  reasonings  from  falses, 
whereby  combat  is  waged  against  the  truths  of  the  church ; 
the  crowns  on  their  heads  like  gold , and  their  faces  as  of  men , 
denotes  that  the  reasonings  appeared  to  have  a semblance  of 
truth,  and  were  grounded  as  it  were  in  good  ; hair  as  of  women , 
and  teeth  as  it  were  the  teeth  of  lions , denote  the  external 
things  of  the  natural  principle,  or  things  sensual,  or  the  fallacies 
in  that  principle,  which  make  an  appearance  of  good;  breast- 
plates  of  iron  denote  external  things  which  make  an  appear- 
ance of  truth  ; the  voice  of  wings  as  of  the  chariots  of  many 
horses  running  to  war , denote  the  falses  of  doctrinals,  from 
which  and  for  which  they  fight;  tails  like  to  scorpions,  and 
stings  in  their  tails,  denote  the  mischiefs  which  such  things 
occasion;  the  king  of  the  abyss  denotes  the  infernal  false; 
Abaddon , denotes  perdition  : Apollyon  denotes  reasoning  from 
falses  appearing  as  from  truth,  especially  if,  bv  those  who  are 
believed  wise,  it  is  confirmed  by  tilings  philosophical  per- 
versely applied,  for  the  blind  admiration  of  wisdom  in  them 
induces  faith.  By  locust,  in  the  good  sense,  is  signified  ulti- 
mate and  most  common  truth,  also  its  pleasantness  ; hence 
‘•Jnlm  had  locusts  for  aliment,  and  wild  honey,”  Matt.  iii.  4; 
Mark  i.  6;  the  reason  why  those  things  were  for  aliment,  was, 
because  John  represented  the  Word,  and  by  his  food,  also  by 
his  clothing,  which  was  of  camel’s  hair  with  a leathern  girdle, 
represented  the  Word  in  the  external  sense,  for  external  pleas- 
antness is  signified  by  locust  and  wild  honey,  n.  5620,  and 
external  truth  by  a garment  of  camel’s  hair,  and  by  a leathern 
girdle,  n.  3301  ; hence  it  is,  that  by  John  is  meant  Elias,  who 
was  to  come  and  announce  the  coming  of  the  Lord  ; that  Elias 
is  the  Word,  see  preface  to  Gen.  xviii.  and  n.  2762,  5247 ; that 
locnsts  are  amongst  the  small  animals  which  were  to  be  eaten, 
«ee  Levit.  xi.  22. 

7644.  “And  it  shall  cover  the  surface  of  the  earth.” — -That 


484 


EXODUS. 


[Chap.  x. 

hereby  are  signified  the  ultimates  of  the  natural  mind,  appears 
from  the  signification  of  surface,  as  denoting  things  external, 
thus  ultimates ; and  from  the  signification  of  earth,  in  the 
present  case  the  earth  [or  land]  of  Egypt,  as  denoting  the 
natural  mind,  see  n.  5276,  5278,  5280,  5288,  5301. 

7645.  “And  shall  not  be  able  to  see  the  earth.” — That 
hereby  is  signified  obscuration  of  the  whole  natural  mind 
thence  arising,  appears  from  the  signification  of  not  being  able 
to  see,  as  denoting  obscuration,  that  is,  no  perception  of  truth; 
and  from  the  signification  of  the  earth  [or  land]  of  Egypt,  as 
denoting  the  natural  mind,  as  above,  n.  7644.  How  this  case 
is,  that  from  the  vastation  of  the  extremes  in  the  natural  prin- 
ciple the  whole  natural  mind  is  obscured,  it  may  be  expedient 
briefly  to  say : the  interior  things  appertaining  to  man  termi- 
nate in  his  ultimates  or  extremes,  and  there  the  things  which 
are  successive  in  him  are  together;  when  there  is  nothing  but 
the  false  and  the  evil  in  the  ultimates,  in  this  case  the  truths 
and  goods  which  flow-in  from  the  interiors  into  the  ultimates, 
fiow-in  there  into  evils  and  falses,  and  hence  are  there  turned 
'into  such  things ; on  this  account  there  appears  nothing  but 
what  is  false  and  evil  in  the  whole  natural  principle ; this  is 
meant  by  the  obscuration  of  the  whole  natural  mind,  which  is 
signified  by  not  being  able  to  see  the  earth.  Hence  also  it  is, 
that  infernal  spirits,  when  they  are  devastated,  are  in  the  ex- 
tremes of  the  natural  principle,  neither  is  their  lumen,  which 
is  called  intellectual  lumen,  unlike  the  lumen  of  this  world, 
which  in  the  other  life  becomes  altogether  thick  darkness  at 
the  presence  of  the  light  of  heaven.  Inasmuch  as  the  extreme 
of  the  natural  principle,  which  extreme  is  called  the  sensual 
principle,  is  replete  with  fallacies  and  the  falses  thence  derived, 
and  with  pleasures  and  the  evils  thence  derived,  n.  6844,  6845, 
and  inasmuch  as  the  hells  are  in  that  lumen,  therefore,  when 
inan  is  regenerating,  he  is  gifted  by  the  Lord  with  a faculty, 
that  from  that  sensual  principle  h^  can  be  elevated  towards 
things  interior,  see  n.  6183,  6313,  7442. 

7646.  “And  shall  devour  the  residue  of  what  is  escaped 
that  is  left  to  you  by  the  hail.” — That  hereby  is  signified  the 
consumption  of  all  things  which  have  any  thing  from  truth, 
appears  from  the  signification  of  devouring,  as  denoting  to  be 
consumed  ; and  from  the  signification  of  the  residue  of  what 
is  escaped  that  is  left  by  the  hail,  as  denoting  the  truth  not 
consumed  by  the  former  false,  which  is  signified  by  hail  ; that 
hail  denotes  the  false,  see  n.  7553,  7574;  the  falses  which  the 
hail  signifies,  are  falses  in  the  exterior  natural  principle,  but 
the  Arises  which  the  locust  signifies,  are  falses  in  its  extremes; 
these  latter  falses  are  what  consume  the  most  common  or  gen- 
eral truths  and  goods ; for  exterior  things  are  also  more  com- 
mon or  general,  and  external  things  are  most  common  or  most 


7645 — 7649.] 


EXODUS. 


485 


general ; when  common  or  general  things  are  destroyed,  partic- 
ulars are  dissipated,  for  common  or  general  things  are  what 
contain,  and  particulars  are  what  are  contained. 

7647.  “ And  shall  devour  every  tree  germinating  to  you 
of  the  field.” — That  hereby  is  signified  the  consumption  thus 
of  all  the  knowledges  which  they  had  from  the  church,  appears 
from  the  signification  of  devouring,  as  denoting  consumption, 
as  just  above,  n.  7646  ; and  from  the  signification  of  tree,  as 
denoting  perceptions,  also  the  knowledges  of  truth  and  good, 
see  n.  2722,  2972  ; and  from  the  signification  of  field,  as  denot 
ing  the  church,  see  n.  2971,  3317,  4766,  4440,  7502,  7571. 

7648.  “ And  thy  houses  shall  be  filled,  and  the  houses  of  all 
thy  servants,  and  the  houses  of  all  the  Egyptians.” — That  here- 
by is  signified  that  the  false  will  reign  in  all  and  singular  things 
in  the  natural  principle  from  its  interior  to  the  extreme,  appears 
from  the  signification  of  being  filled,  as  denoting  to  reign,  of 
which  we  shall  speak  presently  ; and  from  the  signification  of 
the  house  of  Pharaoh,  the  house  of  all  his  servants,  and  the 
house  of  all  the  Egyptians,  as  denoting  all  and  singular  things 
in  the  natural  principle,  see  n.  7353,  7355,  in  the  present  case 
from  its  interior  to  the  extreme,  according  to  what  was  explained 
above,  n.  7645.  The  reason  why  to  be  filled  denotes  to  reign, 
is,  because  when  the  mind  of  man  is  filled  with  falses  derived 
from  evils,  so  that  it  is  delightful  to  him  to  seduce  by  falses,  and 
to  do  evils,  in  this  case  it  is  said  that  it,  the  false,  reigns  with 
him,  and  the  affection  itself  is  said  to  be  reigning;  that  prin- 
ciple is  said  to  reign  universally  which  fills  the  whole  mind  of 
man,  that  is,  both  his  thought  and  will ; what  man  loves  above 
all  other  things,  and  regards  as  an  ultimate  end,  is  such  a reign- 
ing principle;  and  this  is  in  the  most  singular  things  of  all  that 
appertain  to  his  will  and  thought;  what  principle  it  is  which 
universally  reigns,  may  be  known  from  the  delight  when  it  sue-, 
ceeds,  and  from  the  pain  when  it  does  not  succeed.  This  prin- 
ciple, which  universally  reigns  with  man,  makes  the  image  of 
his  spirit,  the  face  whereof  is  altogether  according  to  it;  if  evil 
and  false  be  the  reigning  principle,  the  form  of  his  spirit  is- 
diabolical ; but  if  good  and  truth  be  the  reigning  principle,  the 
form  is  angelical  ; for  the  spirit  viewed  in  itself  is  affection  in 
form,  and  the  ruling  affection  is  its  veriest  form,  and  the  rest 
of  its  affections  in-apply  themselves  to  it. 

7649.  “ Which  neither  thy  fathers  have  seen,  nor  thy  fathers’ 
fathers,  from  the  day  they  have  been  upon  the  ground  even  to 
this  day.” — That  hereby  is  signified  that  such  a false  has  not, 
been  from  ancient  time  in  the  church,  as  was  there,  appears 
from  the  signification  of  the  words,  “ which  they  have  not 
seen,”  viz.,  the  locust,  as  denoting  that  such  a false  has  not 
been  ; that  the  locust  denotes  the  false  in  the  extremes,  see 
above,  n.  7643;  and  from  the  signification  of  fathers,  and 


m 


EXODUS. 


[Chap.  x. 

fathers’  fathers,  as  denoting  from  ancient  time ; and  from  the 
signification  of  ground,  as  denoting  the  church,  see  n.  566, 
1068;  from  the  day  they  have  been  upon  it  even  to  this  day, 
signifies  the  state  in  which  the  church  was  from  that  time  to 
this;  that  day  denotes  state,  see  n.  23,  487,  488,  493,  2788, 
3462,  4850;  how  this  case  is,  see  n.  7686. 

7650.  “ And  he  looked  back  and  went  out  fr.om  being  with 
Pharaoh.” — -That  hereby  is  signified  privation  of  apperception, 
and  separation,  appears  from  the  representation  of  Moses,  of 
whom  it  is  said  that  he  looked  back  and  went  out,  as  denoting 
truth  from  the  Divine  Being  or  Principle;  and  from  the  rep- 
resentation of  Pharaoh,  as  denoting  those  who  infest,  see  above, 
ii.  7631  ; and  from  the  signification  of  looking  back,  as  denot- 
ing the  privation  of  apperception,  for  man  is  deprived  of  ap- 
perception when  .truth  from  the  Divine  Being  or  Principle  looks 
back  or  averts  itself,  that  is,  when  man  averts  himself  from  it; 
and  from  the  signification  of  going  out,  as  denoting  separation, 
see  n.  6100,  7404. 

7651.  Yerses  7 to  11.  And  the  servants  of  Pharaoh  said  to 
him , How  long  shall  this  be  to  us  for  a snare  f send  away  the 
meny  and  let  them  serve  Jehovah  their  God  / knowest  thou  not 
yet  that  Egypt  peris heth  f And  Moses  was  brought  back  and 
Acw'oh  to  Pharaoh , and  he  said  to  them,  Go  ye,  serve  Jehovah 
your  God  / who  and  who  go  f And  Moses  said,  With  our  boys 
and  with  our  old  men,  we  will  go,  with  our  sons  and  with  our 
daughters,  with  our  flock  and  with  our  herd,  we  will  go, 
because  we  have  a feast  to  Jehovah.  And  he  said  to  them,  So 
shall  Jehovah  be  with  you,  when  I shall  send  you  away  and 
your  infant ; see  ye  that  evil  is  at  your  faces.  Not  so,  go  ye  1 
pi' ay  young  men,  and  serve  Jehovah,  because  this  ye  seek  / and 
he  drove  them  out  from  the  faces  of  Pharaoh.  And  the  servants 
of  Pharaoh  said  to  him,  signifies  admonition  from  those  who 
are  in  fear.  How  long  shall  this  be  to  us  for  a snare?  signifies 
that  thus  they  would  be  taken  by  their  own  evil.  Send  away 
the  men,  and  let  them  serve  Jehovah  their  God,  signifies  that  it 
is  advisable  to  leave  them,  that  they  may  worship  the  L<  rd 
their  God.  Knowest  thou  not  yet  that  Egypt  perisheth  ? signi- 
fies that  from  facts  it  may  be  known,  that  all  who  tease  or 
trouble  those  simple  ones  are  cast  down  into  hell,  whence  is 
no  escape.  And  Moses  was  brought  back  and  Aaron  to  Pha- 
raoh, signifies  the  presence  of  truth  divine  thence.  And  he 
said  to  them,  signifies  inclination.  Go  ye,  serve  Jehovah  your 
God,  signifies  that  they  shall  be  left  that  they  may  worship  the 
Lord.  Who  and  who  go  ? signifies  whether  any  should  remain. 
And  Moses  said,  signifies  reply.  With  our  boys  and  with  our 
old  men  we  will  go,  signifies  the  simple  and  the  wise.  With 
our  sons  and  with  our  daughters,  signifies  they  who  are  in  the 
affection  of  truth,  and  they  who  are  in  the  affection  of  good. 


7650 — T 655.] 


EXODUS. 


487 


With  onr  flock  and  with  our  herd  we  will  go,  signifies  they  who 
are  in  interior  good  and  exterior.  Because  we  have  a feast  to 
Jehovah,  signifies  the  worship  of  the  Lord  for  all  and  singular. 
And  he  said  to  them,  signifies  laughing  to  scorn.  So  shall 
Jehovah  he  with  you,  when  I shall  send  you  away  and  your 
infant,  signifies  as  if  the  Lord  would  be  with  them  if  they  were 
left.  See  ye  that  evil  is  at  your  faces,  signifies  in  the  desire 
there  is  no  good.  Not  so,  signifies  denial.  Go  ye  I pray  young 
men,  and  serve  Jehovah,  signifies  that  they  shall  he  left  who 
are  in  truths  confirmed,  that  they  may  worship  the  Lord.  Be- 
cause this  ye  seek,  signifies  that  thus  they  have  what  they  will. 
.And  he  drove  them  out  from  the  faces  of  Pharaoh,  signifies 
that  the  will  of  those  who  infested  was  altogether  contrary  to 
truth  divine. 

7652.  “And  the  servants  of  Pharaoh  said  to  him.” — That 
hereby  is  signified  admonition  by  those  who  are  in  fear,  appears 
from  the  signification  of  saying,  when  by  those  who  see  their 
own  destruction  to  those  in  the  society  who  make  themselves 
obstinate,  as  denoting  admonition  ; and  from  the  signification 
of  the  servants  of  Pharaoh,  as  denoting  those  of  the  inferior 
sort,  who  infest,  and  are  in  fear;  that  they  are  in  fear,  is  evi- 
dent from  these  sayings  of  theirs,  “ How  long  shall  this  be  to 
us  for  a snare?  send  away  the  men,  that  they  may  serve  Jeho- 
vah their  God  ; knowest  thou  not  yet  that  Egypt  perisheth  ?” 
which  words,  it  is  plain,  are  grounded  in  fear  ; also  from  this 
consideration,  that  by  the  servants  of  Pharaoh  are  meant  the 
evil  who  infest,  and  the  evil  never  persuade  to  good  but  from 
fear,  see  n.  7280. 

7653.  “ How  long  shall  this  be  to  us  for  a snare?” — That 
hereby  is  signified  that  thus  they  would  be  taken  by  their  own 
evil,  appears  from  the  signification  of  this  being  for  a snare,  as 
denoting  to  be  taken  by  their  own  evil,  and  thereby  to  be 
brought  into  the  evil  of  punishment. 

7654.  “ Send  away  the  men,  and  let  them  serve  Jehovah 
their  God.” — That  hereby  is  signified  that  it  is  advisable  to 
leave  them,  that  they  may  worship  the  Lord  their  God,  appears 
from  the  signification  of  sending  away,  as  denoting  to  leave  ; 
and  from  the  signification  of  serving  Jehovah,  as  denoting  to 
worship  the  Lord  their  God,  as  before,  n.  7500,  7540,  7641. 

7655.  “ Knowest  thou  not  yet  that  Egypt  perisheth  ?” — 
That  hereby  is  signified  that  from  facts  it  may  be  known  that 
all  who  tease  or  trouble  those  simple  ones  are  cast  into  hell, 
whence  is  no  escape,  appears  from  the  signification  of  the  words, 

' Knowest  thou  not  yet  ?”  as  denoting  that  from  facts  it  may  be 
known  ; and  from  the  signification  of  perishing,  as  denoting  to 
be  cast  down  into  hell,  whence  is  no  escape  ; this,  in  the  spirit- 
ual sense,  is  signified  by  perishing,  in  like  manner  as  by  dying 
or  by  death,  which  that  it  denotes  damnation  and  hell,  see  n. 


EXODUS. 


488 


[Chap.  x. 


5407,  6119,  7494;  and  from  the  signification  of  Egypt,  as  denot- 
ing infestation,  see  n.  7278,  thus  also  those  who  infest ; but 
whereas  they  speak,  it  is  not  said  who  infest,  but  who  tease  or 
trouble,  for  the  evil  excuse  their  evil  and  make  light  of  it ; 
neither  is  it  said,  that  they  tease  or  trouble  those  who  are  of 
the  spiritual  church,  but  those  simple  ones,  for  the  evil  call 
all  those  simple  who  are  of  the  church,  and  live  according  to 
the  truths  and  goods  thereof,  or  the  life  of  faith  and  charity. 

7656.  “And  Moses  was  brought  back  and  Aaron  to  Pha- 
raoh.”— That  hereby  is  signified  the  presence  of  truth  divine 
thence,  appears  from  the  signification  of  being  brought  back, 
as  denoting  to  be  set  present ; and  from  the  representation  of 
Moses  and  Aaron,  as  denoting  truth  divine,  Moses  internal 
truth,  and  Aaron  external,  see  n.  7089,  7382. 

7657.  “And  he  said  to  them.” — That  hereby  is  signified 
inclination,  appears  from  what  follows,  that  under  the  impulse 
of  fear  he  was  willing  to  send  them  away  ; this  will  or  inclina- 
tion is  contained  in  the  words,  he  said  to  them. 

7658.  “Go  ye,  serve  Jehovah  your  God.” — That  hereby  is 
signified  that  they  shall  be  left  that  they  may  worship  the 
Lord,  appears  from  the  signification  of  serving  Jehovah,  as  de- 
noting to  worship  the  Lord,  as  n.  7500,  7540,  7641,  7654  ; that 
to  go  or  to  depart,  when  it  is  said  by  Pharaoh  to  Moses  concern- 
ing the  sons  of  Israel,  denotes  that  they  should  be  left,  is  evident. 

7659.  “ Who  and  who  go?” — That  hereby  is  signified  whe- 
ther any  should  remain,  appears  without  explication. 

7660.  “And  Moses  said.” — That  hereby  is  signified  reply, 
is  evident. 

7661.  “ With  our  boys  and  with  our  old  men  we  will  go.” — 
That  hereby  are  signified  the  simple  and  the  wise,  appears  from 
the  signification  of  boys,  when  they  are  adjoined  to  old  men, 
as  denoting  the  simple,  for  old  men  denote  the  wise,  n.  3183, 
6523,  6890T 

7662.  “With  our  sons  and  with  our  daughters.” — That  here- 
by are  signified  they  who  are  in  the  affection  of  truth  and  they 
who  are  in  the  affection  of  good,  appears  from  the  signification 
of  sons,  as  denoting  the  truths  which  are  of  the  church,  see  n. 
489,  491,  533,  1147,  2623,  3373,  thus  affections,  because  truths 
without  affection  are  not  any  thing;  and  from  the  signification 
of  daughters,  as  denoting  goods,  see  n.  489,  490,  491,  thus  the 
affections  of  good,  n.  2362,  3963. 

7663.  “With  our  flock  and  with  our  herd  we  will  go.” — 
That  hereby  are  signified  they  who  are  in  interior  good  and 
they  who  are  in  exterior,  appears  from  the  signification  of 
flock,  as  denoting  interior  good,  and  of  herd,  as  denoting  exte- 
rior good,  see  n.  5913,  6048.  By  the  words  in  this  verse,  that 
they  would  go  with  boys  and  old  men,  with  sons  and  daugh- 
ters, and  with  flock  and  herd,  is  meant,  in  the  internal  sense, 


6 56 — 7608.] 


EXODUS. 


489 


every  thing  which  is  of  the  church  both  external  and  internal ; 
the  things  which  are  of  the  external  church  are  meant  by 
boys,  sons,  and  herd,  and  the  things  which  are  of  the  internal 
church  are  meant  by  old  men,  daughters,  and  flock  ; for  old 
men  denote  wisdoms,  daughters  the  affections  of  good,  and 
flock  the  good  itself,  these  are  of  the  internal  church  ; but 
boys  denote  simplicities,  sons  the  affections  of  truth,  and  the 
herd  external  good,  these  are  of  the  external  church. 

7664.  “ Because  wre  have  a feast  to  Jehovah.” — That  here- 
by is  signified  the  worship  of  the  Lord  to  all  and  singular, 
appears  from  the  signification  of  a feast,  as  denoting  worship 
from  a glad  mind,  see  n.  7093  ; the  reason  why  it  denotes  the 
worship  of  the  Lord,  is,  because  Jehovah  in  the  Word  is  the 
Lord,  see  n.  1343,  1736,  2921,  3023,  3035,  5663,  6303,  6905, 
6945,  6956  ; that  it  denotes  worship  to  all  and  singular,  is  evi- 
dent from  what  immediately  precedes,  where  it  is  said  that 
they  would  go  with  boys  and  old  men,  with  sons  'and  daugh- 
ters, and  with  flock  and  herd. 

7665.  “ And  he  said  to  them.” — That  hereby  is  signified 
laughing  to  scorn,  appears  from  the  words  which  Pharaoh  says, 
“ So  shall  Jehovah  be  with  you,  when  I shall  send  you  away 
and  your  infant,”  which  words  are  words  of  scorn.* 

7666.  “See  ye  that  evil  is  at  your  faces.”' — That  hereby  is 
signified  that  in  the  desire  there  is  no  good,  appears  from  the 
signification  of  faces,  as  denoting  the  interiors  as  to  affections 
and  consequent  thoughts,  see  n.  358,  1999,  2434,  3527,  3573, 
4066,  4796,  4797,  5102,  5165,  5168,  5695,  6604  ; and  whereas 
faces  denote  affections,  they  also  denote  desires  ; hence  it  is, 
that  evil  at  your  faces  signifies  that  in  the  affections  or  in  the 
desire  there  is  no  good. 

7667.  “Not  so.” — That  hereby  is  signified  negation,  ap- 
pears without  explication. 

7668.  “Go  ye  I pray  young  men  and  serve  Jehovah.” — 
That  hereby  is  signified  that  they  should  be  left  who  are  in 
truths  confirmed,  that  they  may  worship  the  Lord,  appears 
from  the  signification  of  going,  as  denoting  that  they  shall  be 
left,  as  above,  n.  7658  ; and  from  the  signification  of  young 
men,  as  denoting  truths  confirmed,  of  which  we  shall  speak 
presently  ; and  from  the  signification  of  serving  Jehovah,  as 
denoting  to  worship  the  Lord,  as  above,  n.  7654,  7664.  The 
reason  why  young  men  denote  those  who  are  in  truths  confirmed, 
is,  because  by  sons,  boys,  young  men,  men,  and  old  men,  are 
signified  those  things  which  are  of  intelligence  and  wisdom 
in  their  order  ; such  things  are  meant  in  heaven  where  those 

* Here  is  an  omission  in  the  original,  the  author,  in  his  explication,  taking 
no  notice  of  the  sentence,  “ So  shall  Jehovah  he  with  you , when  I shall  send  you 
Qway  and  your  infant which  ought  to  fiave  been  inserted  between  n.  7665  and 
D.  7666. 


*90 


EXODUS. 


[Chap.  x. 

several  descriptions  of  age  occur ; for  they  who  are  in  heaven 
are  in  spiritual  ideas,  into  winch  it  is  impossible  for  any  thing 
of  mere  nature  and  the  world  to  enter,  but  it  is  instantly  put 
off,  and  passes  into  somewhat  of  such  a sort  as  is  conformable 
to  the  wisdom  of  heaven  and  to  angelic  thought;  hence  it  is, 
that  by  sons,  boys,  young  men,  men,  old  men,  in  the  spiritual 
sense,  cannot  be  signified  those  who  are  so  called,  but  that  cor- 
responding spiritual  things  are  signified,  wdiich  are  the  things 
of  intelligence  and  wisdom  ; that  these  things  are  signified,  is 
very  manifest  from  the  internal  sense  of  those  passages  in  the 
Word  where  the}r  are  named;  by  young  men  in  the  Word  are 
rpeant  they  who  are  intelligent,  or -according  to  abstract  an- 
gelic ideas,  intelligence  ; and  because  intelligence  is  meant, 
truth  confirmed  is  also  meant,  inasmuch  as  this  is  of  intelli- 
gence : the  term  also,  by  which  young  men  are  here  expressed 
in  the  original  tongue,  is  derived  from  strength  and  power, 
which  truth  nas  from  good,  thus  truth  confirmed  ; hence  this 
name  is  attributed  to  the  Lord,  in  Zechariah,  “Rise  sword 
against  my  shepherd,  and  against  the  man  [young  man]  my 
neighbour  ; smite  the  shepherd,  and  let  the  sheep  be  scattered,” 
xiii.  7 ; that  these  words  were  spoken  of  the  Lord,  see  Matt, 
xxvi.  31  : and  also  in  Jeremiah,  “ How  long  dost  thou  wander 
about,  O backsliding  daughter?  Jehovah  hath  created  a new 
thing  in  the  earth,  a woman  hath  encompassed  a man  [a  young 
man],”  xxxi.  22.  Young  men  in  another  term,  in  the  original 
tongue,  denote  intelligence,  thus  the  truth  thereof,  in  Amos,  “I 
have  sent  into  you  the  pestilence  in  the  way  of  Egypt,  I have 
slain  your  young  men  with  the  sword , with  the  captivity  of 
horses,”  iv.  10  ; where  the  way  of  Egypt  denotes  the  scientific 
principle  perverted  ; the  young  men  who  were  slain  denote 
the  truths  thence  destroyed  ; the  captivity  of  horses  denotes 
the  intellectual  principle  seduced.  Again,  in  the  same  prophet, 
“ They  shall  wander  from  sea  to  sea,  and  from  the  north  even 
to  the  east,  they  shall  run  about  to  seek  the  Word  of  Jehovah, 
neither  shall  they  find  ; in  that  day  the  beautiful  virgins  and 
young  men  shall  faint  for  thirst,”  viii.  12,  13;  where  beautiful 
virgins  denote  the  affection  of  truth,  young  men  denote  intelli- 
gence, to  faint  for  thirst  denotes  to  be  deprived  of  truth  ; 
therefore  it  is  said,  they  shall  run  about  to  seek  the  Word  of 
Jehovah,  neither  shall  they  find  ; that  beautiful  virgins  are  not 
there  meant,  nor  young  men,  nor  faintness  by  reason  of  thirst, 
is  evident.  And  in  Jeremiah,  “Death  cometh  up  through  our 
windows,  it  cometh  into  our  palaces,  to  cut  off*  the  infant  from 
the  street,  the  young  men  from  the  villages ,”  ix.  21.  Again, 
“ How  is  the  city  of  glory  not  left,  the  city  of  my  joy,  where - 
fore  her  young  men  shall  fall  in  her  streets ,”  xlix.  26  ; 1.  30 
Again,  “ Hear  ye  I pray  all  people,  see  ye  my  grief,  my  virgins 
and  my  young  men  have  gone  into  captivity,”  Lam.  i.  18  In 


7669— 7671.] 


EXODUS. 


491 


these  passages  young  men  denote  the  truths  which  are  of  intel- 
ligence. 

7669.  “Because  this  ye  seek.” — That  hereby  is  signified  that 
thus  they  have  what  they  will,  appears  without  explication. 

7670.  “ And  he  drove  them  out  from  the  faces  of  Pharaoh.” 
— That  hereby  is  signified  that  the  will  of  those  who  infested 
was  altogether  contrary  to  truth  divine,  appears  from  the  repre- 
sentation of  Moses  and  Aaron,  who  were  driven  out,  as  denoting 
truth  divine,  see  above,  n.  7637 ; and  from  the  representation 
of  Pharaoh,  as  denoting  those  who  infest,  see  also  above,  n. 
7631  ; and  from  the  signification  of  faces,  as  denoting  the  in- 
teriors as  to  the  affections,  see  n.  7666,  thus  the  will,  for  the 
affections  are  of  the  will,  but  the  thoughts  are  of  the  under- 
standing; that  the  will  was  contrary,  is  signified  by  driving 
out  from  the  faces,  for  that  is  driven  out  which  is  contrary  to 
the  will,  or  which  is  contrary  to  the  affections  which  are  of 
the  will. 

7671.  Verses  12,  13,  14,  15.  And  Jehovah  said  to  Moses, 
Stretch  out  thy  hand  over  the  land  of  Egypt  for  the  locust,  and 
it  shall  come  up  over  the  land  of  Egypt,  and  shall  devour  all 
the  herb  of  the  land,  every  thing  which  the  hail  hath  left.  And 
Moses  stretched  out  his  staff  over  the  land  of  Egypt  • and 
Jehovah  brought  an  east  wind  into  the  land,  all  that  day  and 
all  the  night,  the  morning  was,  and  the  east  wind  brought  the 
locust.  And  the  locust  came  up  over  all  the  land  of  Egypt, 
and  rested  in  all  the  border  of  Egypt,  exceedingly  grievous  y 
before  it  was  not  a locust  so  as  it,  and  after  it  shall  not  be  so. 
And  it  covered  the  surface  of  the  whole  land,  and  the  land  was 
darkened  / and  it  devoured  all  the  herb  of  the  land,  and  all  the 
fruit  of  the  tree,  which  the  hail  made  a residue  / and  there  was 
not  any  green  thing  a residue  in  the  tree  and  in  the  herb  of  the 
field  in  the  whole  land  of  Egypt.  And  Jehovah  said  to  Moses, 
signifies  instruction.  Stretch  out  thy  hand,  signifies  the  do- 
minion of  power.  Over  the  land  of  Egypt  for  the  locust,  sig- 
nifies that  the  false  may  seize  upon  all  the  natural  principle  of 
those  who  infest.  And  it  shall  come  up  over  the  land  of  Egypt, 
signifies  effusion  into  all  things  therein.  And  shall  devour  all 
the  herb  of  the  land,  signifies  the  consumption  of  all  truth. 
Every  thing  which  the  hail  hath  left,  signifies  which  the  former 
false  has  not  consumed.  And  Moses  stretched  out  his  staff 
over  the  land  of  Egypt,  signifies  the  dominion  of  the  power 
of  truth  divine  over  the  whole  natural  principle  of  those  who 
infest.  And  Jehovah  brought  an  east  wind  into  the  land,  signi- 
fies the  medium  of  destruction.  All  that  day  and  all  the  night, 
signifies  into  the  all  of  perception,  both  obscure  and  not  ob- 
scure, appertaining  to  those  who  infested.  The  morning  was, 
signifies  a state  of  heaven  in  order.  And  the  east  wind  brought 
the  locust,  signifies  a dense  false  amongst  those  whc  infested  by 


492 


EXODUS 


[Chap.  x. 


the  medium  of  destruction.  And  the  locust  came  up  over  all 
the  land  of  Egypt,  signifies  the  effusion  of  the  false  into  all 
things  of  the  natural  principle.  And  rested  in  all  the  border 
of  Egypt,  signifies  from  the  extremes  there.  Exceedingly 
grievous,  signifies  that  it  pervaded  all  and  singular  things. 
Before  it  was  not  a locust  so  as  it,  and  after  it  shall  not  be  so, 
signifies  that  such  a false  has  not  been  from  the  first  time  of 
the  church,  and  that  such  shall  not  be.  And  it  covered  the 
surface  of  the  whole  land,  signifies  that  it  seized  upon  the  ulti- 
mates  of  the  natural  mind.  And  the  land  was  darkened,  signi- 
fies that  the  false  was  induced  where  truth  wras.  And  it  devoured 
all  the  herb  of  the  land,  signifies  that  it  consumed  every  scientific 
of  truth.  And  all  the  fruit  of  the  tree  which  the  hail  made  a 
residue,  signifies  every  thing  capable  of  knowing  g,»o6.  And 
there  was  not  any  green  thing  a residue,  signifies  that  every 
thing  sensitive  of  truth  was  obliterated.  In  the  tree  and  in  the 
herb  of  the  field,  signifies  of  the  knowing  and  scientific*  prin- 
ciple of  the  church.  In  the  whole  land  of  Egypt,  signifies  on 
all  sides  in  the  natural  principle. 

7672.  “And  Jehovah  said  to  Moses.” — That  hereby  is  sig- 
nified instruction,  appears  from  the  signification  of  saying, 
when  by  Jehovah  to  Moses,  by  whom  is  represented  truth 
divine,  what  was  to  be  done,  as  denoting  instruction,  see  n. 
6879,  6881,  6889,  6891,  7186,  7267,  7304,  7380. 

7673.  “Stretch  out  thy  hand.” — That  hereby  is  signified  the 
dominion  of  power,  appears  from  the  signification  of  stretching 
out,  as  being  predicated  of  dominion,  of  which  we  shall  speak 
presently  ; and  from  the  signification  of  hand,  as  denoting 
power,  see  n.  878,  3387,  4931  to  4937,  5327,  5328,  5544,  6292, 
6947,  7011,  7188,  7189,  7518.  The  reason  why  the  stretching 
out  the  hand  denotes  the  dominion  of  power,  is,  because  the 
hand  or  arm  has  power  when  it  is  stretched  out ; therefore  when 
it  is  said  of  Jehovah,  that  he  stretched  out  the  hand  or  arm,  it 
signifies  power  unlimited  or  infinite  in  act.  Hence  it  is,  that 
Jehovah  so  often  said  to  Moses,  when  miracles  were  to  be  done, 
that  he  should  stretch  forth  the  hand  or  staff’,  as  chap.  vii.  19, 
“Stretch  out  thy  hand  over  the  waters  of  Egypt,  and  they  shall 
be  blood.”  Chap.  viii.  1,  2,  “ Stretch  out  thy  hand  over  the 
rivers,  and  cause  the  frogs  to  come  up.”  Chap.  viii.  12,  13, 
“ Stretch  out  thy  staff, \ and  smite  the  dust  of  the  land,  and  it 
shall  become  lice.”  Chap.  ix.  22,  23,  “St? etch  out  thy  hand 
towards  heaven,  and  there  shall  be  hail :”  it  would  never  have 
been  so  said,  unless  b}7  stretching  out  the  hand,  in  the  supreme 

* The  distinction  which  the  author  here  makes  between  knowing  ( cognitivum ) 
and  scientific  (scientificum)  is  grounded  in  his  distinction  between  knowledges  (cog- 
nitiones)  and  sciences  (sciential),  the  former,  according  to  the  sense  in  which  he 
applies  the  term,  having  respect  conclusively  to  the  truths  and  goods  of  the  Word, 
and  the  \atter  to  all  other  things  which  are  the  objects  of  science 


7672,  7673.] 


EXODUS. 


493 


sense,  was  signified  the  omnipotence  of  Jehovah:  in  like  manner 
by  what  was  said  to  Joshua,  that  he  should  stretch  out  a lance, 
concerning  which  it  is  thus  written  in  Joshua,  “Jehovah  said  to 
Joshua,  Stretch  out  the  lance  which  is  in  thine  hand  towards  Ai ; 
when  therefore  Joshua  stretched  forth  the  lance  which  was  in 
his  hand  towards  Ai,  the  ambush  arose  quickly  out  of  their 
place,  and  they  ran  together,  when  he  first  stretched  out  his 
handy  and  came  to  the  city,  and  took  it:  Joshua  did  not  draw 
hack  his  hand  which  he  stretched  out  with  the  lance , until  all 
the  inhabitants  of  Ai  were  given  to  the  curse,”  viii.  18,  19,  26 ; 
because  this  was  representative  of  divine  omnipotence,  there- 
fore also  it  had  force,  as  all  representatives  had  at  that  time, 
when  they  were  commanded.  In  very  many  passages  also  om- 
nipotence is  described  by  Jehovah  stretching  out  the  hand,  also 
by  his  stretched-out  hand,  and  by  his  stretched-out  arm  ; by 
Jehovah  stretching  out  the  hand , in  Isaiah,  “Anger  is  kindled 
against  his  people,  and  he  hath  stretched  out  his  hand  over  them , 
and  hath  smote  them,  and  the  mountains  were  moved,”  v.  25. 
And  in  Ezekiel,  “ I will  stretch  out  my  hand  against  him , and 
will  destroy  him,”  xiv.  9,  13.  Again,  “ I will  stretch  out  my 
hand  against  thee,  and  will  give  thee  for  a spoil  to  the  nations ;” 
xxv.  7.  “/  will  stretch  out  my  hand  over  Edom,  and  will  cut 

oft*  from  it  man  and  beast,  I will  stretch  out  my  hand  over  the 
Philistines,  and  will  cut  off,”  verses  13,  16,  of  the  same  chap- 
ter ; in  like  manner,  Ezek.  xxxv.  3 ; Isaiah  xxxi.  3 ; Zeph.  i.  4 ; 
ii.  13.  Omnipotence  is  described  by  a stretched-out  hand  in 
Isaiah,  “ The  hand  of  Jehovah  is  stretched  out  over  all  nations, 
who  shall  repress  it?”  xiv.  27,  28.  And  in  Jeremiah,  “I  will 
fight  with  you  by  a stretched-out  hand,  and  by  a strong  arm, 
and  in  anger  and  in  fury,”  xxi.  5.  Again,  in  Isaiah,  “As  yet 
his  hand,  is  stretched  out,”  ix.  12,  17 ; x.  4.  Also  by  stretched- 
out  arm,  in  Jeremiah,  “ I have  made  the  earth,  man,  and  beast, 
by  my  great  virtue,  and  by  my  stretched-out  ann,”  xxvii.  5. 
Again,  “Thou  hast  made  the  heaven  and  the  earth  by  thy 
great  virtue,  and  thy  stretched-out  arm,  there  is  no  word  impos- 
sible with  thee,”  xxxii.  17 ; that  in  these  passages  by  stretched- 
out  arm  is  signified  omnipotence,  is  evident;  in  like  manner  in 
several  other  passages,  where  it  is  said  by  a strong  hand  and 
stretched-out  arm,  as  Deut.  iv.  35;  v.  15;  vii.  19;  ix.  29;  xi. 
2;  xxvi.  8;  1 Kings  viii.  42;  2 Kings  xvii.  36;  Jeremiah  xxxii. 
21 ; Ezekiel  xx.  33,  34.  It  is  said  also  concerning  Jehovah, 
that  he  stretcheth  out  the  heavens,  and  in  this  case  also  by 
stretching  out  is  signified  omnipotence,  viz.,  that  he  enlarges 
the  limits  of  heaven,  and  fills  the  inhabitants  with  life  and  wis- 
dom ; as  in  Isaiah,  “ Jehovah,  who  stretcheth  out  as  a thin  thing 
the  heavens,  and  spreadeth  them  out  as  a tent  to  dwell  in,”  xl. 
22.  Again,  “ Jehovah  stretching  out  the  heavens,  spreading  out 
the  earth,  giving  soul  to  the  people  upon  it,  and  spirit  to  them 


EXODUS. 


194 


[Chap.  x. 


that  walk  therein,”  xlii.  5.  And  in  Jeremiah,  “ Who  maketh 
the  earth  bv  his  virtue,  prepareth  the  orb  by  his  wisdom,  and 
by  his  intelligence  stretcheth  out  the  heavens ,”  li.  15.  And  in 
Zvchariah,  “ Jehovah  that  stretcheth  out  the  heavens,  and  that 
fmndeth  the  earth,  and  formeth  the  spirit  of  man  in  the  midst 
of  him,”  xii.  1 ; besides  other  passages,  as  Isaiah  xliv.  24;  xlv. 
12;  Psalm  civ.  2.  From  these  considerations  now  it  may  be 
manifest,  why  it  was  commanded  Moses  to  stretch  out  the  hand 
and  staff,  and  that  on  such  occasion  miracles  were  done;  and 
that  thus  by  stretching  out  the  hand  is  signified  the  dominion 
of  power,  and,  in  the  supreme  sense,  omnipotence. 

7674.  “ Over  the  land  of  Egypt  for  the  locust.” — That 
hereby  is  signified  that  the  false  may  seize  upon  all  the  natural 
principle  of  those  who  infest,  appears  from  the  signification  of 
the  land  of  Egypt,  as  denoting  the  natural  mind,  see  n.  5276, 
5278.  5280,  5288,  5301,  and  that  Egypt  denotes  the  natural 
principle,  see  n.  6147,  6252  ; and  from  the  signification  of  lo- 
cust, as  denoting  the  false  in  the  extremes  amongst  those  who 
infest,  see  n.  7643. 

7675.  “And  it  shall  come  up  over  the  land  of  Egypt.”* — * 
That  hereby  is  signified  effusion  into  all  things  therein,  appears 
from  the  signification  of  coming  up,  as  denoting  to  be  effused 
or  poured  forth  ; for  the  locust  signifies  the  false  in  the  extremes, 
and  is  said  to  ascend  from  the  extremes  towards  the  interiors, 
for  interior  things  are  the  same  as  superior  ; that  interior  things 
are  seized  upon  by  the  false’  when  exterior  things  are,  see  n. 
7645;  and  from  the  signification  of  the  land  of  Egypt,  as  de- 
noting the  natural  mind,  see  just  above,  n.  7674. 

7676.  “And  shall  devour  all  the  herb  of  the  land.” — That 
hereby  is  signified  the  total  consumption  of  all  truth,  appears 
from  the  signification  of  devouring,  as  denoting  to  consume; 
and  from  the  signification  of  the  herb  of  the  land,  as  denoting 
the  truth  of  the  church,  see  n.  7571. 

7677.  “Every  thing  which  the  hail  hath  left.” — That  hereby 
is  signified  what  the  former  false  has  not  consumed,  appears 
from  the  signification  of  leaving,  as  denoting  that  it  did  not 
consume,  and  from  the  signification  of  hail,  as  denoting  the 
false  derived  from  evil  in  the  exterior  natural  principle,  see  n. 
7553,  7574. 

7678.  “ And  Moses  stretched  out  his  staff  over  the  land  of 
Egypt.” — That  hereby  is  signified  the  dominion  of  the  power 
of  truth  divine  over  the  whole  natural  principle  of  those  who 
infested,  appears  from  the  signification  of  stretching  out  a staff, 
as  denoting  the  dominion  of  power,  see  above,  n.  7673;  and 
from  the  representation  of  Moses,  as  denoting  truth  divine,  see 
n.  6752,  7004,  7010,  7382  ; and  from  the  signification  of  the 
land  of  Egypt,  as  denoting  the  natural  principle  which  is  of 
those  who  infest,  see  above,  n.  7674.  The  power  divine,  which 


7674—7079.] 


EXODUS. 


495 


is  described  by  the  hand  of  Moses,  is  the  power  of  truth  divine; 
that  all  power  is  of  truth,  see  n.  3091,  5623,  6344,  6413,  6948; 
yea,  such  power  lias  the  divine  truth  which  proceeds  from  the 
divine  good,  that  by  it  were  created  all  things  that  are  in  t ho 
universe.  The  Word  signifies  that  truth  in  John,  “In  the  be- 
ginning was  the  Word,  and  the  Word  was  with  God,  and  God 
was  the  Word,  all  things  were  made  by  him,”  i.  1,  3;  hence  it 
is  that  miracles  were  done  by  Moses,  for  Moses  represents  the 
divine  truth.  It  is  believed  by  the  generality,  that  the  Word, 
or  divine  truth,  is  only  speech  from  Jehovah,  and  command  to 
do  so  and  so,  and  nothing  further,  but  it  is  the  very  essential 
principle  from  which  and  by  which  are  all  things;  that  esse 
which  proceeds  from  him,  and  hence  the  existere  of  all  things, 
is  what  is  meant,  by  divine  truth  ; this  may  be  illustrated  by 
the  angels;  from  them  proceeds  a sphere  of  charity  and  faith, 
which  is  sensibly  perceived,  and  which  also  produces  wonder- 
ful effects  ; from  these  effects  some  idea  may  be  formed  con- 
cerning tbe  divine  truth  which  proceeds  from  the  divine  good 
of  the  Lord. 

7679.  “ And  Jehovah  brought  an  east  wind  into  the  land.” — • 
That  hereby  is  signified  a medium  of  destruction,  appears  from 
the  signification  of  an  east  wind,  as  denoting  a medium  of  de- 
struction ; the  reason  why  an  east  wind  has  this  signification, 
is,  because  it  was  dry  and  tempestuous,  and  because  hence  it 
dried  up  the  productions  of  that  land,  and  by  its  force  broke  in 
pieces  trees,  and  in  the  sea  ships;  hence  by  it,  as  by  a medium, 
is  described  the  effect  of  power  divine  : moreover  by  the  east  is 
signified  the  good  of  love  and  charity,  because,  in  the  supreme 
sense,  the  Lord  is  signified,  see  n.  101,  1250,  3708  ; and  the 
good  of  love  and  charity  in  its  origin,  because  divine,  is  most 
mild,  hence  also  in  its  process  into  heaven  it  is  most  mild  ; but 
when  it  glides  down  to  the  hells,  it  becomes  inclement  and 
raging,  because  by  the  inhabitants  it  is  so  changed  ; therefore 
the  influx  and  presence  of  that  divine  good  there  not  only  tor- 
ments, but  also  devastates  them  ; from  these  considerations  also 
it  is,  that  by  a wind  from  the  east,  or  an  east  wind,  is  s’gnified 
a medium  of  destruction.  That  by  that  wind  is  signified  a me- 
dium of  destruction,  is  evident  from  the  passages  in  the  Word 
where  it  is  mentioned,  as  in  Jeremiah,  “ As  an  east  wind  I will 
disperse  them  before  the  enemy,”  xviii.  17.  And  in  Ezekiel, 
“The  vine  that  is  planted  shall  not  prosper;  when  the  east 
wind  shall  touch  it , withering  shall  it  not  wither  ?”  xvii.  10. 
Again,  “That  vine  was  plucked  up  in  anger,  was  cast  to  the 
earth,  an  east' wind  dried  up  its  fruit”  xix.  12.  And  in  Hosea, 
“ He  is  fierce  among  the  brethren,  an  east  wind  shall  come , 
the  wind  of  Jehovah,  ascending  from  the  wilderness,  and  his 
spring  shall  become  dry , and  his  fountain  shall  he  dried  up” 
xiii.  15.  And  in  David,  “ By  an  east  wind  thou  shalt  break  in 


496 


EXODUS. 


[Chap,  x 

pieces  the  ships  of  Tar shishf  Psalm  xlviii.  7.  And  in  Ezekiel, 
“They  have  brought  thee  down  into  many  waters,  despising 
thee,  an  east  wind  hath  broken  thee  in  the  heart  of  the  seasf 
xxvii.  26.  From  these  passages  it  it.is  evident  that  an  east  wind 
signifies  a medium  of  destruction,  by  reason  that  it  was  dry  and 
tempestuous;  hence  also  it  signifies  a medium  of  devastation, 
as  in  Ilosea,  “Ephraim  feedeth  on  wind,  and  pursueth  the  east 
wind , all  the  day  he  multiplies  a lie  and  vastation,”  xii.  1 ; 
where  Ephraim  denotes  the  intellectual  principle  of  the  church, 
see  n.  5354,  6222,  6238  ; to  feed  on  wind  is  to  multiply  a lie, 
and  to  pursue  the  east  wind  is  to  multiply  vastation  : a state  of 
vastation  and  temptation  is  also  called  a day  of  the  east  winds 
in  Isaiah  xxvii.  7,  8. 

7680.  “All  that  day  and  all  the  night.” — That  hereby  is 
signified  the  all  of  perception,  both  obscure  and  not  obscure, 
appertaining  to  those  who  infest,  viz.,  that  it  was  destroyed, 
appears  from  the  signification  of  day,  as  denoting  a state  of 
perception  not  obscure;  and  from  the  signification  of  night,  as 
denoting  a state  of  obscure  perception,  for  the  times  of  the  day, 
as  morning,  mid-day,  evening,  and  night,  correspond  to  the 
illustrations  which  are  of  intelligence  and  wisdom,  see  n.  5672, 
6110,  thus  to  perceptions ; in  general  day  and  night  have  this 
correspondence:  the  term  perceptions  is  used,  not  illustrations, 
because  the  evil  who  infest  have  not  illustration,  yet  still  they 
have  perception ; but  they  have  perception  only  so  long  as  any 
thing  of  truth  and  good,  from  the  church  in  which  they  had 
lived,  remains  with  them,  for  by  truth  and  good  they  communi- 
cate with  those  who  are  in  heaven  ; but  when  they  are  deprived 
of  those  knowledges,  as  is  the  case  when  they  are  devastated, 
then  they  no  longer  have  any  perception : the  internals  indeed 
can  confirm  their  evils  and  also  their  falses,  but  this  is  not  per- 
ception ; perception  consists  in  seeing  that  truth  is  truth,  and 
good  good,  also  that  evil  is  evil,  and  the  false  the  false,  but  it  is 
not  perception  to  see  the  truth  as  the  false,  and  good  as  evil, 
also  vice  versa , evil  as  good,  and  the  false  as  truth ; they  who 
do  this,  instead  of  perception  have  phantasy,  which  causes  an 
appearance  of  perception,  whereby  persons  of  this  description 
are  skilful  to  confirm  falses  and  evils,  by  such  things  as  are  ob- 
vious to  the  senses,  and  favour  concupiscences. 

7681.  “The  morning  was.” — That  hereby  is  signified  a state 
of  heaven  in  order,  appears  from  the  signification  of  morning, 
as  denoting  the  Lord’s  kingdom,  and,  in  the  supreme  sense,  the 
Lord  himself,  see  n.  22,  2333,  2405,  2540,  2780 ; and  as  denot- 
ing a state  of  illustration,  see  n.  3458,  3723,  5740,  5962,  but  in 
the  present  case  by  morning  is  signified  heaven  in  order:  how 
this  case  is,  may  be  manifest  from  what  was  said,  n.  7643,  viz., 
that  the  evil  are  devastated,  as  the  Lord  arranges  heaven  in 
order ; for  the  influx  of  good  and  truth  from  heaven  causes  de- 


7680— 7686.] 


EXODUS. 


407 


vastation  amongst,  the  evil,  wherefore  when  the  Lord  arranges 
the  heavens  in  order,  then  the  hells,  which  are  in  the  opposite, 
are  arranged  into  order  of  themselves,  and  are  removed  from 
heaven  according  to  the  degrees  of  evil,  and  take  their  places 
according  to  the  quality  of  evil ; hence  it  may  be  manifest, 
that  from  the  Lord  proceeds  nothing  but  good,  and  that  evil  is 
from  those  who  are  against  good,  and  wTho  at  length  do  not  en- 
dure it.  From  these  considerations  it  is  evident  that  by  its 
being  morning  is  here  signified  a state  of  heaven  in  order. 

7682.  “And  the  east  wind  brought  the  locust.” — That 
hereby  is  signified  a dense  false  amongst  those  who  infested 
by  the  medium  of  destruction,  appears  from  the  signification 
of  the  east  wind,  as  denoting  a medium  of  destruction,  see  just 
above,  n.  7679  ; and  from  the  signification  of  locust,  as  denoting 
the  false  in  the  extremes,  see  n.  7643,  in  the  present  case  a 
dense  false,  because  the  whole  natural  principle  was  seized  upon 
by  it,  n.  7645. 

7683.  “ And  the  locust  came  up  over  all  the  land  of  Egypt.” 
— That  hereby  is  signified  the  effusion  of  the  false  into  all  tilings 
of  the  natural  principle,  appears  from  what  was  said  above,  n. 
7674,  7675,  where  like  words  occur. 

7684.  “And  rested  in  all  the  border  of  Egypt.” — That 
hereby  is  signified  from  the  extremes  there,  appears  from  the 
signification  of  border,  as  denoting  an  extreme,  wherefore  by 
resting  in  all  the  border  is  signified,  that  the  false  pervaded 
from  the  extremes  into  all  things  of  the  natural  principle,  and 
next  terminated  in  the  extremes,  according  to  what  was  shown, 
n.  7645. 

7685.  “Exceedingly  grievous.” — That  hereby  is  signified 
that  it  pervaded  all  and  singular  things,  appears  from  what  has 
been  explained  above,  n.  7684. 

7686.  “Before  it  was  not  a locust  so  as  it,  and  after  it  shall 
not  be  so.” — That  hereby  is  signified  that  such  a false  has  not 
been  from  the  first  time  of  the  church,  and  that  such  shall  not 
be,  appears  from  the  signification  of  locust,  as  denoting  the 
false  in  the  extremes,  see  n.  7643:  that  such  a false  has  not 
been,  nor  shall  be,  see  also  above,  n.  7649.  How  this  case  is,, 
it  may  be  expedient  to  say : in  the  internal  sense  the  subject 
treated  of  is  specifically  concerning  those  who,  before  the 
Lord’s  coming,  were  in  the  lower  earth,  and  could  not  be  ele- 
vated into  heaven,  until  the  Lord  came  into  the  world,  and  as- 
sumed the  human  principle,  and  made  it  divine,  see  n.  6854, 
6914;  in  the  mean  time  they  were  infested  by  the  evil,  who 
also  were  of  the  church,  and  confessed  the  truths  of  faith,  but 
lived  a life  of  evil  ; they  who  before  the  Lord’s  coming  were 
of  the  church,  and  evil  as  to  life,  were  in  such  a false  as  had' 
not  been  before,  neither  shall  be  afterwards:  the  reason  was, 
because  they  who  were  called  Xephilim,  also  Enakim  and 

vol.  vix.  32 


408 


EXODUS. 


[CfIA7\  X. 


Rephaim,  and  were  of  the  extreme  posterity  of  the  most  ancient 
church,  were  not  yet  shut  up  in  hell,  but  wandered  about,  and 
infused  dire  and  deadly  persuasions  wheresoever  they  were  able, 
thus  also  into  the  evil  in  the  church  ; hence  they  derived  such 
a false  ; concerning  those  Nephilim,  and  their  dire  persuasions, 
see  n.  310,  560,  562,  563,  570,  581,  586,  607,  660,  805,  808, 
1034,  1120,  1265  to  1272,  1673  ; these,  when  the  Lord  was  in 
the  world,  were  cast  by  him  into  the  hell  which  is  on  the  left 
in  front  at  some  distance : unless  this  bad  been  done,  very  few 
could  have  been  saved,  for  the  false  which  they  infused  was 
attended  with  a dire  persuasive  power,  and  was  deadly,  such 
as  never  had  been,  and  such  as  never  can  again  be  ; with  this 
false  they  were  imbued,  who  before  the  Lord’s  coming  infested 
those  who  were  of  the  spiritual  church  : these  are  the  things 
which,  in  the  internal  sense,  are  meant  by  the  above  words; 
the  subject  specifically  treated  of  is  concerning  the  above 
people,  but  in  general  it  is  concerning  all  who  are  of  the  church, 
and  who  infest  the  well-disposed  in  the  other  life,  of  whom  there 
are  very  many  at  this  day. 

7687.  “ And  covered  the  surface  of  the  whole  land.” — That 
hereby  are  signified  the  ultimates  of  the  natural  mind,  appears 
from  the  signification  of  surface,  as  denoting  the  ultimate,  for 
it  is  the  most  external  or  extreme  part  of  the  land  ; and  from 
the  signification  of  land,  in  the  present  case  the  land  of  Egypt, 
as  denoting  the  natural  mind,  see  above,  n.  7674. 

7688.  “And  the  land  was  darkened.” — That  hereby  is  sig- 
nified that  the  false  was  induced  where  truth  was,  appears  from 
the  signification  of  darkness,  as  denoting  falses,  see  n.  1839, 
1860,  4418,  4531  ; thus  to  be  darkened  denotes  to  be  in  the 
false ; and  whereas  the  subject  treated  of  is  concerning  the 
devastation  of  those  who  have  been  of  the  church,  and  have 
known  truths,  but  have  lived  a life  of  evil,  therefore  by  the 
land  being  darkened  is  signified  the  false  where  truth  was  : 
truth,  in  the  internal  sense,  is  signified  by  light,  hence  the  false 
is  signified  by  darkness ; for  truth  and  the  false  are  opposites, 
like  light  and  darkness;  and  they  who  are  in  truth  have  actually 
light,  and  they  who  are  in  the  false  have  actually  darkness  ; 
the  lumen,  in  which  they  are  who  are  in  the  false  in  the  other 
life,  becomes  thick  darkness  at  the  presence  of  the  light  of 
heaven,  and  a thicker  darkness  with  those  who  have  been  of 
the  church,  because  they  were  principled  in  the  false  against 
the  truth  of  faith,  agreeable  to  the  Lord’s  words  in  Matthew, 
“ If  the  lumen  which  is  in  thee  be  darkness,  how  great  is  the 
darkness ,”  vi.  23.  And  again,  “The  sons  of  the  kingdom  shall 
be  cast  out  into  outer  darkness ,”  viii.  12;  where  the  sons  of  the 
kingdom  denote  those  who  are  of  the  church  ; outer  darkness 
denotes  more  grievous  falses  ; it  is  called  outer,  because  falses 
in  the  extreme  are  more  grievous.  That  falses  are  called  dark- 


7686— 7690.] 


EXODUS. 


499 


ness  is  manifest  from  several  passages  in  the  Word,  as  in  John, 
“ Light  is  come  into  the  world,  but  men  loved  darkness  rather 
than  light , because  their  works  were  evil,”  iii.  19.  Again, 
“ Walk  whilst  ye  have  the  light,  lest  darkness  seize  upon  you: 
I am  come  a light  into  the  world,  that  every  one  that  believeth 
in  me  may  not  abide  in  darkness ,”  xii.  35,  46.  And  in  Isaiah, 
“Woe  to  them  that  call  evil  good,  and  good  evil,  that  put 
darkness  for  light , and  light  for  darkness ,”  v.  20.  And  in 
Jeremiah,  “Give  glory  to  Jehovah  your  God,  before  he  causa 
darkness , and  before  vour  feet  stumble  at  the  mountains  of 
twilight  / then  ye  shall  wait  for  light,  but  he  will  turn  it  into 
the  shadow  of  death,  he  shall  turn  it  into  thick  darknesf  xiii.  1 6. 
And  in  Ezekiel,  “ When  I shall  extinguish  thee , I will  cover  the 
heavens,  and  will  make  black  the  stars  thereof,  the  sun  I will 
cover  with  a cloud , and  the  moon  shall  not  make  her  light  to 
shine  / all  the  luminaries  of  light  I will  make  black  over  thee, 
and  will  give  darkness  upon  thy  land,”  xxxii.  7,  8.  And  in 
Joel,  “ The  day  of  Jehovah  cometh,  it  is  near,  a day  of  dark- 
ness and  of  thick  darkness , a day  of  a cloud  and  of  obscurity ,” 
ii.  1,  2.  Amos  v.  18 — 20.  And  in  Zephaniah,  “ This  day  is  a 
day  of  wrath,  a day  of  wasting  and  devastation,  a day  of  dark- 
ness and  of  thick  darkness ,”  i.  15.  In  these  passages  darkness 
signifies  falses ; in  the  Word  also  darkness  signifies  ignorance 
of  truth,  such  as  the  Gentiles  are  in,  who  have  not  the  Word, 
and  know  nothing  of  the  Lord. 

7689.  “And  it  devoured  all  the  herb  of  the  land.” — That 
hereby  is  signified  that  it  consumed  every  scientific  of  truth, 
appears  from  the  signification  of  devouring,  as  denoting  to  con- 
sume; and  from  the  signification  of  the  herb  of  the  land,  as 
denoting  the  scientific  of  truth,  for  by  the  herb  of  the  field  is 
signified  the  truth  of  the  church,  n.  7571,  because  the  field 
is  the  church ; but  by  the  herb  of  the  land  is  signified  the 
scientific  of  truth,  because  the  land  in  the  present  case  is  the 
natural  mind,  and  the  truth  of  the  natural  mind  is  scientific  $ 
and  moreover  the  evil  have  not  any  truth  of  faith,  but  have 
only  the  science  of  truth  which  is  of  faith  : some  evil  men,  who 
are  in  the  church,  persuade  themselves  that  they  are  in  the 
truth  of  faith,  but  they  are  not-;  they  are  in  the  false,  and 
against  the  truth  of  faith  ; that  they  are  in  the  false,  is  a thing 
concealed  with  them,  so  long  as  they  are  in  the  world,  but.  this 
concealed  false  comes  forth  and  manifests  itself  in  the  other 
life,  when  they  are  devastated  as  to  the  truths  of  faith  which 
they  had  known. 

7690.  “ And  all  the  fruit  of  the  tree  which  the  hail  made  a 
residue.” — That  hereby  is  signified  every  thing  capable  of  know- 
ing good,  appears  from  the  signification  of  fruit,  as  denoting  the 
works  of  faith  and  charity,  thus  goods;  whence  to  fructify  is 
predicated  of  good,  see  ii.  43,  45,  913,  983,  2846,  2847 ; and 


500 


EXODUS. 


[Chap.  x. 


from  the  signification  of  tree,  as  denoting  perceptions,  also  know- 
ledges, see  n.  103,  2163,  2722,  2972.  The  reason  why  fruits 
denote  works  of  charity,  thus  goods,  is,  because  the  first  of  a 
tree  is  the  fruit  in  which  is  the  seed,  and  the  last  of  a tree  is 
the  fruit  in  which  is  the  seed,  and  the  intermediates  thereof  are 
branches  or  leaves ; the  case  is  the  same  with  the  good  of  love 
and  the  truth  of  faith  : the  good  of  love  is  the  first  when  man  is 
regenerating  or  planting,  and  is  also  the  last;  the  intermediates 
are  the  truths  of  faith*  which  are  from  the  good  of  love  as  from 
their  seed,  and  continually  respect  the  good  of  love  as  their  last, 
in  like  manner  as  the  intermediates  of  a tree  respect  their  fruit 
in  which  is  the  seed.  That  fruits  signify  goods,  is  evident  from 
several  passages  in  the  Word,  as  in  Matt.  iii.  8,  10;  vii.  16  to 
20 ; xii.  33  ; xxi.  43  ; Luke  iii.  8,  9 ; vi.  43  to  49 ; xiii.  6 to  10; 
John  xv.  2 to  8,  16 ; Isaiah  xxxvii.  31 ; Jeremiah  xvii.  8 ; xxxii. 
19 ; Rev.  xxii.  2. 

7691.  u And  there  was  not  any  green  thing  a residue.” — • 
That  hereby  is  signified  that  every  thing  sensitive  of  truth  was 
obliterated,  appears  from  the  signification  of  there  not  being  a 
residue,  as  denoting  to  obliterate;  and  from  the  signification  of 
a green  thing,  as  denoting  what  is  scientific  and  sensual,  in  the 
present  case  what  is  sensitive  of  truth,  because  by  the  fruit  of  a 
tree  is  signified  what  is  capable  of  knowing  good,  n.  7690,  and 
because  it  is  said  every  green  thing  in  the  tree  and  in  the  herb 
of  the  field  : the  reason  why  a green  thing  denotes  what  is  sen- 
sitive of  truth,  is,  because  by  herb,  grass,  the  leaf  of  a tree,  are 
signified  truths,  hence  the  green  of  them  denotes  what  is  sen- 
sitive of  truth.  By  sensitive  is  signified  the  ultimate  of  per- 
ception: the  sensitive  of  truth  is  also  signified  by  green  thing  in 
Isaiah,  “The  waters  of  Nimrim  shall  be  desolations,  because  the 
grass  is  withered,  the  herb  is  consumed,  there  is  no  green  thing” 
xv.  6.  And  in  the  Revelation,  “The  fifth  angel  sounded,  and 
the  locusts  went  forth  ; it  was  said  to  them,  that  they  should  not 
hurt  the  grass  of  the  earth,  neither  any  green  thing”  ix.  4. 

7692.  “In  the  tree  and  in  the  herb  of  the  field.” — That 
hereby  is  signified  of  the  knowing  and  scientific*  principle  of 
• the  church,  appears  from  the  signification  of  tree,  as  denoting 

what  is  capable  of  knowing  the  truth,  see  just  above,  n.  7690; 
and  from  the  signification  of  the  herb  of  the  field,  as  denoting 
the  scientific  of  truth,  see  also  above,  n.  7689. 

7693.  “In  the  whole  land  of  Egypt.” — That  hereby  is  sig- 
nified on  all  sides  in  the  natural  principle,  appears  from  the 
signification  of  the  land  of  Egypt,  as  denoting  the  natural  mind, 
thus  the  natural  principle,  see  n.  7674.  Inasmuch  as  by  the 
locust  which  is  here  treated  of,  is  signified  the  false  in  the  ex* 
tremes,  that  is,  in  the  sensual  principle  of  man,  it  may  be  expe 


* See  note  above,  at  n.  7671 


7691 — 7694.] 


EXODUS. 


501 


diesjrit  here  to  say  what  the  sensual  principle  is,  that  hence  it 
may  be  known  what  the  false  in  the  extremes  is : the  sensual 
man,  or  he  who  thinks  and  acts  from  the  sensual  principle,  is 
one  who  believes  nothing  but  what  is  obvious  to  the  external 
senses,  and  who  is  led  merely  by  corporeal  appetites,  pleasures, 
and  concupiscences,  not  by  reasons,  believing  those  tilings  to  be 
reasons  which  favour  such  appetites,  pleasures,  and  concupis- 
cences ; such  being  the  quality  of  the  sensual  man,  he  therefore 
rejects  every  thing  internal,  till  at  length  he  is  unwilling  even 
to  hear  it  named  ; hence  he  in  heart  denies  whatsoever  is  of  hea- 
ven ; the  life  after  death  he  certainly  does  not  believe,  because 
he  places  life  solely  in  the  body,  wherefore  he  supposes  that  he 
himself  shall  die  in  like  maimer  as  a beast:  he  thinks  as  it  were 
in  the  surface,  that  is,  in  ultimates  or  extremes,  and  is  altogether 
ignorant  that  there  is  given  interior  thought  according  to  the 
perception  of  truth  and  good : the  ground  of  this  ignorance, 
and  the  reason  why  he  does  not  even  know  that  there  is  an  in- 
ternal man,  is,  because  his  interiors  look  downwards  to  those 
things  which  are  of  the  world,  of  the  body,  and  of  the  earth, 
with  which  they  act  in  unity,  hence  they  are  diverted  from  look- 
ing upwards  or  to  heaven,  for  they  are  in  a contrary  direction. 
To  look  upwards,  or  to  heaven,  does  not  consist  in  thinking  about 
the  things  which  are  of  heaven,  but  in  regarding  them  as  an  end, 
that  is,  in  loving  them  above  all  other  things,  for  whither  the 
love  turns  itself,  thither  the  interiors  of  the  man  turn  themselves; 
hence  also  the  thought.  From  these  considerations  it  may  be 
manifest  what  is  the  quality  of  man’s  sensual  principle,  or  of 
the  natural  principle  in  the  extremes,  for  he  is  called  a sensual 
man  who  thinks  from  the  sensual  principle. 

7691.  Verses  16  to  20.  And  Pharaoh  hastened  to  call  Moses 
and  Aaron , and  said , I have  sinned  to  Jehovah  your  God , and 
to  you.  And  now  remit  thou  I ypray  my  sin  only  this  time,  and. 
supplicate  ye  to  Jehovah  your  God,  and  let  him  remove  from 
upon  me  oniy  this  death.  And  he  went  forth  from  being  with 
Pharaoh,  and  supplicated  to  Jehovah.  And  Jehovah  turned, 
the  wind  of  the  sea  exceedingly  strong,  and  took  away  the  locust, 
and  cast  it  into  the  red  sea  (mare  suph),  there  was  not  one  locust 
left  in  all  the  border  of  Egypt.  And  Jehovah  fixed  firm  the 
heart  of  Pharaoh,  and  he  did  not  send  away  the  sons  of  Israel. 
And  Pharaoh  hastened  to  call  Moses  and  Aaron,  signifies  fear 
on  this  occasion  for  truth  from  the  Divine  Being  or  Principle. 
And  said,  I have  sinned  to  Jehovah  your  God,  and  to  you,  sig- 
nifies confession  that  they  have  not  obeyed  the  Divine  Being  or 
Principle  arid  the  truth.  And  now  remit  thou  I pray  my  sin 
only  this  time,  signifies  that  they  would  not  have  respect  to  dis- 
obedience. And  supplicate  ye  to  Jehovah  your  God,  signifies 
intercession.  And  let  him  remove  from  upon  me  only  this 
death,  signifies  that  this  false  may  not  torment.  And  he  went 


502 


EXODUS. 


[Chap,  x 


forth  from  being  with  Pharaoh,  signifies  separation.  And  sup- 
plicated to  Jehovah,  signifies  intercession.  And  Jehovah  turned 
the  wind  of  the  sea  exceedingly  strong,  signifies  the  cessation 
of  divine  influx  through  heaven.  And  took  away  the  locust, 
signifies  the  end  of  that  state.  And  cast  it  into  the  red  sea,  sig- 
nifies into  hell.  There  was  not  one  locust  left  in  all  the  border 
of  Egypt,  signifies  that  those  falses  in  the  extremes  no  more  ap- 
peared. And  Jehovah  fixed  firm  the  heart  of  Pharaoh,  signi- 
fies that  they  who  infested  made  themselves  obstinate.  Ana 
he  did  not  send  away  the  sons  of  Israel,  signifies  that  they  did 
not  leave  those  of  the  spiritual  church. 


7695.  “And  Pharaoh  hastened  to  call  Moses  and  Aaron.” — 
That  hereby  is  signified  fear  on  the  occasion  for  truth  from  the 
Divine  Being  or  Principle,  appears  from  the  signification  of 
hastening,  as  denoting  from  fear,  for  all  haste  exists  from  some 
affection  excited,  in  the  present  case  from  the  affection  of  fear, 
as  is  evident  from  the  words  of  Pharaoh,  “ I have  sinned  to 
Jehovah  your  God,  and  to  you  ; supplicate  that  he  may  remove 
from  me  only  this  death and  from  the  representation  of  Pha- 
raoh, as  denoting  those  who  infest,  see  frequently  above ; and 
from  the  representation  of  Moses  and  Aaron,  as  denoting  truth 
from  the  Divine  Being  or  Principle,  Moses  internal  truth,  and 
Aaron  external,  see  n.  7089,  7382. 

7696.  “And  said,  I have  sinned  to  Jehovah  your  God,  and 
to  you.” — That  hereby  is  signified  confession  that  they  have  not 
obeyed  the  Divine  Being  or  Principle  and  the  truth,  appears 
from  the  signification  of  sinning,  as  denoting  to  do  contrary  to 
order  divine,  see  n.  5076,  and  to  avert  and  separate  themselves 
from  it,  thus  from  good  and  truth,  n.  5229,  5474,  5841,  7589  ; 
hence  also  it  denotes  not  to  obey  the  Divine  Being  or  Princi- 
ple and  the  truth,  for  he  who  does  not  obey,  averts  himself; 
the  Divine  Being  or  Principle  is  what  is  meant  by  Jehovah 
your  God,  and  the  truth  is  meant  by  Moses  and  Aaron,  n.  7695. 

7697.  “And  now  remit  thou  I pray  my  sin  only  this  time.” 
• — That  hereby  is  signified  that  they  should  not  have  respect  to 
disobedience,  appears  from  the  signification  of  remitting,  as 
denoting  not  to  respect,  for  to  remit  is  not  to  respect  any  one 
from  evil  but  from  good  ; and  from  the  signification  of  sin,  as 
denoting  disobedience,  as  just  above,  n.  7696. 

7698.  “ And  supplicate  to  Jehovah  your  God.” — That  here- 
by is  signified  intercession,  appears  from  the  signification  of 
supplicating  to  Jehovah,  when  it  is  done  for  another,  as  de- 
noting intercession,  see  n.  7396,  7461. 

7699.  “And  let  him  remove  from  upon  me  only  this  death.” 
--That  hereby  is  signified  that  this  false  may  not  torment,  ap- 
pears from  the  signification  of  removing  this  death,  as  denoting 
that  it  may  not  torment ; for  by  death  is  signified  damnation 
and  hell,  n.  5407,  6119,  thus  also  torment.  The  reason  why 


7695 — 7705.] 


EXODUS. 


503 

they  who  infest  deprecate  this  false,  is,  because  they  had  no 
longer  the  faculty  of  reasoning  against  the  truths  of  faith,  inas- 
much as  they  were  devastated  as  to  those  truths,  lienee  they 
had  the  infernal  obscurity  which  tormented  : that  it,  is  rm de- 
lightful to  the  internals  to  reason  from  mere  falses,  but  delight- 
ful to  reason  from  truths  falsified  by  fallacies  and  appearances, 
see  n.  7392. 

7700.  “ And  he  went  forth  from  being  with  Pharaoh.” — 
That  hereby  is  signified  separation,  appears  from  the  significa- 
tion of  going  forth,  as  denoting  separation,  see  n.  6100,  7404. 

7701.  “ And  supplicated  to  Jehovah.” — That  hereby  is  sig- 
nified intercession,  see  above,  n.  7698. 

7702.  “And  Jehovah  turned  the  wind  of  the  sea  exceed- 
ingly strong.” — That  hereby  is  signified  cessation  of  the  divine 
influx  through  heaven,  appears  from  the  signification  of  the 
wind  of  the  sea,  or  the  west  wind,  as  denoting  the  cessation  of 
divine  influx  through  heaven  ; for  by  the  east  wind  was  signi- 
fied the  medium  of  destruction,  by  reason  of  the  divine  influx 
through  heaven,  see  n.  7643,  7679;  hence  by  the  wind  of  the 
sea,  or  the  west  wind,  which  is  opposite  to  the  east  wind,  is  sig- 
nified the  cessation  of  that  influx. 

7703.  “ And  took  away  the  locust.” — That  hereby  is  signified 
an  end  of  that  state,  appears  from  the  signification  of  locust,  as 
denoting  the  false  in  the  extremes,  see  n.  7643 ; to  take  away 
the  state  of  this  false,  thus  the  end  of  that  state,  is  signified  by 
taking  away  the  locust,  in  like  manner  as  before,  where  the  hail 
was  treated  of,  n.  7597,  7610. 

7704.  “And  cast  it  into  the  red  sea.” — That  hereby  is  signi- 
fied into  hell,  appears  from  the  signification  of  the  red  sea 
{mare  suph ),  as  denoting  hell,  which  will  be  treated  of  by  the 
divine  mercy  of  the  Lord  in  what  follows,  when  we  come  to 
speak  of  the  passage  of  the  sons  of  Israel  through  that  sea,  and 
of  the  destruction  of  the  Egyptians  therein : by  being  cast  into 
hell,  is  not  meant  that  the  false  was  taken  away  from  those  who 
infested,  and  cast  elsewhere,  but  that  it  remained  with  those 
who  infested,  and  by  it  they  were  conjoined  to  the  hells  where 
such  things  are:  for  the  evil  in  the  other  life,  by  every  state  of 
evil  and  the  false  into  which  they  enter,  are  conjoined  with  the 
hells,  where  those  things  are  which  are  of  such  a state ; hence 
conjunction  is  effected  successively  with  several  hells,  before 
they  are  fully  devastated ; but  on  this  subject  we  shall  speak 
from  experience  elsewhere. 

7705.  “ There  was  not  one  locust  left  in  all  the  border  of 
Egypt.” — That  hereby  is  signified  that  those  falses  in  the  ex- 
tremes no  more  appeared,  is  manifest  from  the  signification  of 
locust,  as  denoting  the  false  in  the  extremes,  and  because  it 
denotes  the  false  in  the  extremes,  n.  7643,  it  is  said  in  all  the 
border  of  Egypt,  for  the  border  is  the  extreme,  and  Egypt  is 


504: 


EXODUS. 


[Chap.  x. 

the  natural  principle  ; that  a locust  not  being  left,  signifies  that 
it  did  not  appear,  is  evident ; the  like  is  said  of  the  hail,  see  n. 
7611. 

7706.  “ And  Jehovah  fixed  firm  the  heart  of  Pharaoh.” — 
That  hereby  is  signified  that  they  who  infested  made  themselves 
obstinate,  appears  from  the  signification  of  fixing  firm  the  heart, 
as  denoting  to  make  oneself  obstinate,  see  n.  7272,  7300,  7305: 
that  by  its  being  said  that  Jehovah  fixed  firm  the  heart  of*  Pha- 
raoh, in  the  internal  sense,  is  signified  that  Pharaoh  fixed  firm 
his  own  heart,  see  n.  7632;  and  that  the  evil  which  in  the 
Word  is  attributed  to  Jehovah,  is  from  man,  see  n.  2447,  6073, 
6692,  6997,  7533. 

7707.  “ And  he  did  not  send  away  the  sons  of  Israel.” — That 
hereby  is  signified  that  they  did  not  leave  those  of  the  spiritual 
church,  appears  from  the  signification  of  sending  away,  as 
denoting  to  leave;  and  from  the  representation  of  the  sons  of 
Israel,  as  denoting  those  who  are  of  the  spiritual  church,  see  n. 
7474,  7515,  7617. 

7708.  Verses  21,  22,  23.  And  Jehovah  said  to  Moses , 
Stretch  out  thy  hand  to  heaven , and  there  shall  he  thick  dark- 
ness over  the  land  of  Egypt , and  it  shall  feel  or  grope  in  thick 
darkness.  And  Moses  stretched  out  his  hand  to  heaven , and  the 
thick  darkness  vjas  dense  in  the  whole  land  of  Egypt , three 
days.  They  did  not  see  a man  his  brother,  and  they  did  not 
rise  up  any  one  from  under  himself  for  three  days  / and  all 
the  sons  of  Israel  hud  light  in  their  habitations.  And  Jehovah 
said  to  Moses,  signifies  instruction.  Stretch  out  thy  hand  to 
heaven,  signifies  the  dominion  of  the  power  of  truth  divine  in 
heaven.  And  there  shall  be  thick  darkness  over  the  land  of 
Egypt,  signifies  all  manner  of  privation  of  truth  and  good.  And 
it  shall  feel  or  grope  in  thick  darkness,  signifies  the  density  of 
the  false  grounded  in  evil.  And  Moses  stretched  out  his  hand 
to  heaven,  signifies  the  domination  of  truth  divine  in  heaven. 
And  the  thick  darkness  was  dense  in  the  whole  land  of  Egypt, 
signifies  all  manner  of  privation  of  truth  and  good.  For  three 
days,  signifies  a full  state.  They  did  not  see  a man  his  brother, 
signifies  that  they  did  not  perceive  the.  truth  of  any  good.  And 
they  did  not  rise  up  any  one  from  under  himself,  signifies  that 
there  was  no  elevation  of  the  mind.  For  three  days,  signifies  a 
full  state.  And  all  the  sons  of  Israel  had  light  in  their  habita- 
tions, signifies  that  they  who  were  of  the  spiritual  church  had 
illustration  in  their  mind  throughout. 

7709.  “And  Jehovah  said  to  Moses” — signifies  instruction, 
as  before,  n.  7672. 

7710.  “ Stretch  out  thy  hand  to  heaven.” — That  hereby  is 
signified  the  dominion  of  the  power  of  truth  divine  in  heaven, 
appears  from  the  signification  of  stretching  out  the  hand,  as 
denoting  the  dominion  of  power,  see  above,  n.  7673  ; and  from 


7706—7711.] 


EXODUS. 


505 


the  representation  of  Moses,  who  was  to  stretch  out  the  hand, 
as  denoting  truth  divine,  see  n.  6723,  6752,  7010,  7014,  7382; 
and  from  the  signification  of  heaven,  as  denoting  the  angelic 
heaven.  How  this  case  is,  that  the  dominion  of  the  power  of 
truth  divine  into  heaven  should  produce  a new  state  among 
those  who  infest,  which  is  signified  by  thick  darkness,  is  mani- 
fest from  what  was  shown,  n.  7643,  7679,  viz.,  that  the  Lord  is 
continually  arranging  heaven  into  order,  and  gifting  those  who 
are  there,  and  who  newly  arrive  there,  with  celestial  and 
spiritual  good  ; the  effect  of  this  arrangement  is,  that  the  evil 
are  by  degrees  devastated  ; for  that  good  flows-in  more  present 
to  the  evil  who  are  in  the  opposite  (for  the  divine  influx  pro- 
ceeds even  into  opposites,  and  thereby  keeps  the  hells  together 
in  connection  and  in  bonds);  and  whereas  the  evil  turn  all 
good  into  evil,  thus  the  good  which  flows-in  more  present  into 
greater  evil,  and  so  far  as  they  do  this,  so  far  they  resist  truth 
and  good  more  strongly,  that  is,  infest  more  grievously  ; hence 
it  is,  that  there  are  degrees  of  devastation,  until  at  length 
they  are  cast  down  into  hell,  which  is  the  last  of  the  degrees  of 
vastation.  From  these  considerations  it  may  be  manifest,  that 
from  the  Lord  nothing  but  good  proceeds,  and  that  he  does  not 
vastate  the  evil,  still  less  cast  them  into  hell,  but  that  they 
themselves  do  this. 

7711.  “And  there  shall  be  thick  darkness  over  the  land  of 
Egypt.” — That  hereby  is  signified  all  manner  of  privation  of 
truth  and  good,  appears  from  the  signification  of  thick  darkness. 
In  the  Word  throughout,  mention  is  made  of  darkness  ( tenebrae ,) 
and  also  at  the  same  time  of  thick  darkness  ( caligo),  and  in 
such  passages  darkness  is  predicated  of  the  false,  and  thick 
darkness  of  evil  together  with  it:  but  the  term  by  which  thick 
darkness  is  expressed  in  this  verse,  signifies  thickest  darkness, 
by  which,  in  the  internal  sense,  are  signified  such  falses  as  bub- 
ble forth  from  evil ; such  falses  exist  with  those  who  have  been 
of  the  church,  and  have  lived  a life  of  evil  contrary  to  the  pre- 
cepts of  faith  which  they  have  known  ; the  evil  from  which 
those  falses  bubble  forth  is  contrary  to  the  church,  contrary  to 
heaven,  and  contrary  to  the  Lord,  thus  diametrically  contrary 
to  good  and  truth:  this  state  is  now  described  by  thick  dark- 
ness. That  in  the  Word  both  darkness  and  thick  darkness  are 
mentioned  together,  and  that  darkness  there  denotes  the  pri- 
vation of  truth,  and  thick  darkness  the  privation  both  of  truth 
and  good,  may  be  manifest  from  the  following  passages: 
“Judgment  is  far  from  us,  and  justice  doth  not  overtake  us; 
we  wait  for  light,  but  behold  darkness / and  brightnesses,  but 
we  walk  in  thick  darknesses  / we  grope  as  the  blind  for  the 
wall,  and  as  if  we  had  no  eyes  we  grope , we  stumble  at  noon- 
day as  in  twilight,  as  the  dead  amongst  the  living,”  Isaiah  lix. 
9,  10;  judgment  is  far  from  us,  and  justice  doth  not  overtake 


506 


EXODUS. 


[Chap.  x. 

us,  denote  that  there  is  neither  truth  nor  good;  that  judgment 
is  predicated  of  truth,  and  justice  of  good,  see  n.  2235,  3997; 
to  wait  for  light  denotes  truth,  and  to  wait  for  brightnesses  de- 
notes the  good  of  truth,  for  the  brightness  or  splendour  of  light 
is  from  good;  that  darkness  in  this  passage  is  opposed  to  light 
and  judgment,  thus  to  truth,  and  that  thick  darkness  is  opposed 
to  brightness  and  justice,  thus  to  good,  is  evident;  wherefore 
darkness  denotes  the  privation  of  truth,  and  thick  darkness  the 
privation  both  of  truth  and  good.  And  in  Amos,  “ Is  not  the 
day  of  Jehovah  darkness , and  not  light,  and  thick  darkness , 
not  having  brightness?”  v.  20,  where  the  sense  is  the  same. 
And  in  Joel,  “The  day  of  Jehovah  cometh,  a day  of  darkness 
and  of  thick  darkness , a day  of  cloud  and  of  obscurity,”  ii.  2. 
And  in  Zephaniah,  “The  day  of  Jehovah  is  a day  of  wasting 
and  devastation,  a day  of  darkness  and  of  thick  darkness ,”  i. 
15,  where  darkness  denotes  the  privation  of  truth,  and  thick 
darkness  the  privation  of  truth  and  good  ; if  thick  darkness 
signified  nothing  else  but  darkness,  it  would  be  an  idle  repeti- 
tion, which  cannot  in  any  wise  have  place  in  the  Holy  Word; 
it  is  a thing  common  in  the  Word  that  there  are  two  expres- 
sions of  one  thing,  one  of  which  expressions  has  relation  to 
truth  or  the  false,  the  other  to  good  or  evil.  In  like  manner  in 
Isaiah,  “He  shall  look  to  the  earth,  and  behold  straitness  and 
darkness , he  shall  be  obscured  by  straitness,  and  by  thick  dark- 
ness of  impulse,”  vi ii.  22.  Darkness  also  signifies  ignorance 
of  truth,  such  as  prevails  amongst  the  nations,  and  thick  dark- 
ness the  ignorance  of  good,  in  the  following  passages:  “In  that 
day  the  deaf  shall  hear  the  words  of  the  book,  and  the  eyes  of 
the  blind  shall  see  out  of  thick  darkness  and  oat  of  darknessf 
Isaiah  xxix.  18.  Again,  “If  thou  shalt  satisfy  the  afflicted 
soul,  thy  light  shall  rise  in  darkness , and  thy  thick  darkness 
shall  be  as  the  noon-day,”  lviii.  10;  that  darkness  denotes  falses, 
see  n.  7688. 

7712.  “And  it  shall  feel  or  grope  in  thick  darkness.” — • 
That  hereby  is  signified  the  density  of  the  false  grounded  in 
evil,  appears  from  the  signification  of  feeling  or  groping  in 
thick  darkness,  as  denoting  that  the  falses  grounded  in  evil  are 
so  dense,  that  there  cannot  any  thing  of  truth  and  good  be 
known,  but  if  it  is  inquired  into,  it  is  as  one  who  feels  or  gropes 
in  thick  darkness,  and  stumbles  and  impels  in  every  direction; 
wherefore  in  Isaiah  thick  darkness  is  called  the  thick  darkness 
of  impulse  ( caligo  impulsus ),  viii.  22,  and  is  described  in  the 
same  prophet,  “ We  walk  in  thick  darkness , we  feel  or  ,grope 
as  the  blind  for  the  wall,  and  as  those  who  have  no  eyes  we  feel 
or  grope  ; we  stumble  at  noon-day  as  in  twilight,  as  the  dead 
amongst  the  living,”  lix.  9,  10. 

7713.  “And  Moses  stretched  out  his  hand  to  heaven.” — 


7712.— 7719.] 


EXODUS. 


507 


That  hereby  is  signified  the  domination  of  truth  divine  in  hea- 
ven, see  n.  7710,  where  the  same  words  occur. 

7711.  “ And  the  thick  darkness  was  dense  in  the  whole  land 
of  Egypt.” — That  hereby  is  signified  all  manner  of  privation 
of  truth  and  good,  appears  from  what  was  said  above,  n.  7711. 

7715.  “For  three  days.” — That  hereby  is  signified  a full 
state,  appears  from  the  signification  of  three  days,  as  denoting 
a full  state,  see  n.  2788,  4195;  by  a full  state  is  meant  an  en- 
tire state  from  beginning  to  end;  for  every  state  has  its  begin- 
ning, its  increments,  and  its  greatest  maximum;  this  period  is 
what  is  meant  by  a full  state,  and  is  signified  by  three  days. 

7716.  “They  did  not  see  a man  his  brother.” — That  hereby 
is  signified  that  they  did  not  perceive  the  truth  of  any  good, 
appears  from  the  signification  of  seeing,  as  denoting  to  under 
stand  and  perceive,  see  n.  2150,  2325,  2807,  3761,  3863,  4103 
to  4121,  4567,  4723,  5100  ; and  from  the  signification  of  a man 
(mr),  as  denoting  truth,  see  n.  3134;  and  from  the  signification 
of  brother,  as  denoting  good,  see  n.  2360,  3303,  3803,  3815, 
4121,  5409,  5686,  5692,  6756;  and  that  man  with  brother  de- 
notes the  good  of  truth,  see  n.  3459:  from  these  considerations 
it  is  evident,  that  by  their  not  seeing  a man  his  brother  is  sig- 
nified, that  they  did  not  perceive  the  truth  of  any  good. 

7717.  “And  they  did  not  rise  up  any  one  from  under  him- 
self.”— That  hereby  is  signified  that  there  was  no  elevation  of 
the  mind,  appears  from  the  signification  of  rising  up,  as  denot- 
ing elevation  towards  the  interiors,  thus  of  the  mind,  see  n. 
2401,  2785,  2912,  2927,  3171,  3458,  3723,  4103,  4881,  6012; 
wherefore  their  not  rising  up  denotes  that  there  was  no  ele- 
vation. 

7718.  “For  three  days” — signifies  a full  state,  as  just 
above,  n.  7715. 

7719.  “And  all  the  sons  of  Israel  had  light  in  their  habita- 
tions.”— That  hereby  is  signified  that  they  who  were  of  the 
spiritual  church  had  illustration  in  their  mind  throughout,  ap- 
pears from  the  representation  of  the  sons  of  Israel,  as  denoting 
those  who  are  of  the  spiritual  church,  see  n.  6426,  6637,  6862, 
6868.  7035,  7062,  7198,  7201,  7215,  7223;  and  from  the  signi- 
fication of  light,  as  denoting  illustration  ; for  the  light  which 
is  from  the  Lord  illuminates  the  understanding,  inasmuch  as  in 
that  light  there  is  intelligence  and  wisdom,  see  n.  1521,  1524, 
1619  to  1632,  2776,  3138.  3167,  3190,  3195,  3222,  3223,  3339, 
3636,  3643,  3993,  4202, ' 4408.  4413,  4115,  5400,  6608 ; and 
from  the  signification  of  habitations,  as  denoting  those  things 
which  are  of  the  mind  ; for  by  a house  is  signified  the  mind 
of  man,  n.  3538,  4973,  5023,  7353,  and  by  bed-chambers  its 
interiors,  n.  7353  ; but  habitations  signify  all  things  that  are 
of  the  mind  ; also  to  inhabit,  in  the  internal  sense,  signifies  to 
live,  n.  1293,  3384,  3613,  4451,  6051  ; hence  habitations  are 


508 


EXODUS. 


[Chap.  x. 

where  things  appertaining  to  life  are,  that  is,  where  the  tilings 
of  intelligence  and  wisdom  are,  which,  it  is  a known  thing,  are 
of  the  mind  : also  in  the  other  life,  in  the  habitations  or  man- 
sions of  the  angels  there  is  light  according  to  the  intelligence 
and  wisdom  of  their  mind  ; and  so  far  as  they  have  light,  so 
far  they  who  are  in  the  opposite,  who  are  they  that  infested, 
have  darkness. 

7720.  Verse  24:  to  the  end.  And  Pharaoh  called  to  Moses , 
and  said , Go  ye , serve  Jehovah , only  your  flock  and  your 
herd  shall  stay  / also  your  infant  shall  go  with  you.  And 
Moses  said , Thou  shalt  also  give  into  our  hand  sacrifices  and 
burn t -offerings,  and  we  will  do  [offer']  to  Jehovah  our  God. 
And  also  our  cattle  shall  go  with  us , there  shall  not  a hoof 
be  left , because  we  must  take  thereof  to  serve  Jehovah  our 
God  ; and  we  do  not  know  wherewith  we  shall  serve  Jehovah * 
until  we  come  thither.  And  Jehovah  fixed  firm,  the  heart  of 
Pharaoh , and  he  was  not  willing  to  send  them  a,way.  And. 
Pharaoh  said  to  him , Depart  from  being  with  me  j take  heed 
to  thyself  lest  thou  add  to  see  my  faces,  because  in  the  day 
that  thou  seest  my  faces  thou  shalt  die.  And  Moses  said , 
Thou  hast  righ  tly  spoken,  I will  not  add  any  longer  to  see  thy 
faces.  And  Pharaoh  called  to  Moses,  signifies  the  presence  of 
the  lawr  divine.  And  said,  Go  ye,  serve  Jehovah,  signifies  that 
they  should  be  left,  that  they  may  worship  the  Lord  their  God. 
Only  your  flock  and  your  herd  shall  stay,  signifies  but  not 
from  good.  Also  your  infant  shall  go  with  you,  signifies  that 
it  was  from  truth.  And  Moses  said,  signifies  reply.  Thou  shalt 
also  <dve  into  our  hands  sacrifices  and  burnt-offering’s,  signifies 
that  tluy  should  leave  all  things  by  which  worship  shall  be 
performed.  And  we  will  do  [offer]  to  Jehovah  our  God,  signi- 
fies which  is  acceptable  to  the  Lord.  And  also  our  cattle  shall 
go  with  us,  signifies  that  from  the  good  of  truth.  There  shall 
not  a hoof  be  left,  signifies  that  there  shall  not  any  thing  of 
truth  from  good  be  wanting.  Because  we  must  take  thereof 
to  serve  Jehovah  our  God,  signifies  that  from  that  principle 
the  Lord  will  be  worshipped.  And  we  do  not  know  where- 
with we  shall  serve  Jehovah,  signifies  that  it  is  unknown  with 
what  principle  worship  shall  be  performed.  Until  we  come 
thither,  signifies  before  they  are  removed  from  those  who  are 
in  mere  falses  grounded  in  evil.  And  Jehovah  fixed  firm  the 
heart  of  Pharaoh,  signifies  that  they  made  themselves  obstinate 
against  the  Divine  Being  or  Principle.  And  lie  was  not  will- 
ing to  send  them  away,  signifies  that  they  had  not  a mind  (ani- 
mus) to  leave  them.  And  Pharaoh  said  to  him,  signifies  the 
wrath  of  anger  on  the  occasion  against  truth  divine.  Depart 
from  being  with  me,  signifies  that  he  was  not  willing  to  know 
any  thing  about  it.  Take  heed  to  thyself  lest  thou  add  to  see 
my  faces,  signifies  that  it  did  not  enter  into  their  mind  ( animum ). 


7720—7724.] 


EXODUS. 


509 


Because  in  the  day  thou  seest  my  faces  thou  shalt  die,  signifies 
that  if  it  entered  into  the  mind  ( animum ) it  would  be  extir- 
pated. And  Moses  said,  signifies  reply.  Thou  hast  rightly 
spoken,  signifies  that  from  truth  it  is  so.  I will  not  add  any 
longer  to  see  thy  faces,  signifies  that  truth  divine  will  no  longer 
enter  into  the  mind  {animum). 

7721.  “And  Pharaoh  called  to  Moses.” — That  hereby  is 
signified  the  presence  of  the  law  divine,  appears  from  the 
signification  of  calling  to  himself,  as  denoting  presence,  see  n. 
0177,7390,  7451;  and  from  the  representation  of  Moses,  as 
denoting  the  law  divine,  see  n.  6723,  6752,  7014,  7382:  by  the 
presence  of  the  law  divine  with  those  who  infest  is  meant,  that 
they  perceived  whence  the  plagues  came,  in  the  present  case 
whence  the  most  dense  false  grounded  in  evil,  which  is  signi- 
fied by  thick  darkness:  when  the  evil  are  devastating  in  the 
other  life,  it  is  given  them  often  to  perceive  whence  they  have 
the  evils  of  punishment,  to  the  intent  that  they  may  know  that 
the  Divine  Being  or  Principle  is  not  in  cause,  but  that  them- 
selves are;  such  things  also  frequently  occur  to  those  who  are 
in  hell,  but  at  the  time  when  they  are  in  a quiet  state  ; this  is 
done  for  several  reasons,  principally  that  they  may  remember 
the  evils  which  they  had  done  in  the  world. 

7722.  “ And  said,  Go  ye,  serve  Jehovah.” — That  hereby  is 
signified  that  they  should  be  left,  that  the}"  may  worship  the 
Lord  their  God,  see  above,  n.  7658. 

7723.  “ Only  your  flock  and  your  herd  shall  stay.” — That 
hereby  is  signified  but  not  from  good,  viz.,  they  may  worship 
the  Lord,  appears  from  the  signification  of  flock,  as  denoting 
interior  good,  and  from  the  signification  of  herd,  as  denoting 
exterior  good,  see  n.  5913,  6048. 

7724.  “Also  your  infant  shall  go  with  you.” — That  hereby 
is  signified  that  they  may  worship  from  truth,  appears  from 
the  signification  of  infant  in  this  passage,  as  denoting  truth, 
for  by  infant  are  meant  boys,  youths,  young  men,  in  a word 
sons,  by  whom  are  signified  the  things  which  are  of  intelli- 
gence, thus  truths,  see  n.  7668;  and  from  the  signification  of 
going  with  yon,  as  denoting  that  they  were  to  be  left,  that  they 
may  worship  the  Lord  their  God.  It  may  be  expedient  to  say 
what  is  meant  by  worshipping  the  Lord  from  good,  and  what 
by  worshipping  from  truth  without  good,  which  things  are  here 
signified  by  the  flock  and  the  herd  that  they  should  stay,  and 
by  the  infant  that  it  should  go  : the  most  real  worship  is  per- 
formed from  good  by  truth,  for  the  Lord  is  present  in  good  ; but 
worship  from  truth  without  good  is  not  worship,  but  only  an 
external  ceremony  and  act,  without  what  is  internal,  for  truth 
without  good  is  a mere  scientific  ; to  make  this  the  scientific  of 
faith,  it  must  be  conjoined  with  good,  and  in  this  case  it  passes 
into  the  internal  man,  and  becomes  faith;  that  faith  withou 


510 


EXODUS. 


[OttAP.  *. 

charity  is  not  faith,  has  been  frequently  shown;  hence  it  is 
evident,  what  is  meant  by  worship  grounded  in  good,  and  what 
by  worship  grounded  in  truth  without  good.  By  the  good  from 
which  worship  proceeds,  is  meant  the  good  of  life,  which  lias 
been  made  spiritual  by  conjunction  with  truth,  for  spiritual 
good  has  its  quality  from  truth,  and  truth  has  its  essence  from 
good,  <)  that  good  is  the  soul  of  truth  ; hence  it  is  further  evi- 
dent what  is  the  quality  of  truth  without  good,  that  it  is  as  a 
body  without  a soul,  thus  as  a carcass. 

7725.  “And  Moses  said.” — That  hereby  is  signified  reply,  is 
evident. 

7726.  “Thou  shalt  also  give  into  our  hand  sacrifices  and 
burnt-offerings.”—' That  hereby  is  signified  that  they  shall  leave 
all  things  by  which  worship  shall  be  performed,  appears  from 
the  signification  of  giving  into  the  hand,  as  denoting  to  leave; 
for  by  hand  is  signified  power,  hence  by  giving  into  the  hand  is 
signified  to  deliver  up  to  their  power,  thus  to  leave;  and  from 
the  signification  of  sacrifices  and  burnt-offerings,  as  denoting 
worship  in  general,  thus  the  all  of  worship,  see  n.  923,  6905  ; 
the  reason  why  sacrifices  and  burnt-offerings  signify  the  all  of 
worship,  is,  because  divine  worship  was  principally  performed 
by  sacrifices,  as  may  be  manifest  from  the  books  of  Moses. 
What  has  been  before  shown  concerning  sacrifices,  see  n.  922, 
923.  1128,  1343,  1823,  2180,  2187,  2776,  2781,  2805,  2807, 
2812.  2818,  2830,  3519,  6905. 

7727.  “And  we  will  do  [offer]  to  Jehovah  onr  God.” — That 
hereby  is  signified  which  is  acceptable  to  the  Lord,  viz.,  wor- 
ship. appears  from  what  goes  before,  viz.,  that  by  sacrifices  and 
burn i -offerings  is  signified  worship,  n.  7726,  and  by  the  flock 
and  the  herd  of  which  the  sacrifices  consisted,  is  signified  the 
good  from  which  worship  is  derived,  n.  7723,  7724 ; thus  by 
doing  or  offering  sacrifices  and  burnt-offerings  to  Jehovah,  is 
signified  worship  grounded  in  good,  which  is  acceptable:  that 
Jehovah  in  the  Word  is  the  Lord,  see  n.  1343,  1736,  2921, 
3023,  3035,  5041,  5663,  6280,  6303,  6281,  6905,  6945,  6956. 

7728.  “And  also  our  cattle  shall  go  with  us.” — That  hereby 
is  signified  that  from  the  good  of  truth,  viz.,  shall  be  worship, 
appears  from  the  signification  of  cattle,  as  denoting  the  good  of 
truth,  see  n.  6016,  6045  ; that  to  go  with  us  denotes  that  hence 
there  may  be  worship,  viz.,  by  sacrifices  and  burnt-offerings,  is 
evident. 

7729.  “There  shall  not  a hoof  be  left.” — -That  hereby  is 
signified  that  not  any  tiling  of  truth  grounded  in  good  shall  be 
wanting,  appears  from  the  signification  of  hoof,  as  denoting 
truth  grounded  in  good,  ot‘  which  we  shall  speak  presently  ; and 
from  the  signification  of  not  being  left,  as  denoting  not  to  be 
wanting,  viz.,  for  the  worship  of  the  Lord  : in  the  internal  prox- 
imate sense,  by  a hoof  not  being  left  is  signified  that  nothing 


7725 — 7729.] 


EXODUS. 


511 


at  all  shall  be  wanting,  because  the  hoof  is  the  common  or  gen- 
eral principle  to  all  beasts;  but.  in  the  interior  sense  bv  hoof  is 
signified  truth  in  the  ultimate  degree,  thus  sensual  truth,  which 
is  the  lowest,  and,  in  the  opposite  sense,  the  false;  the  reason 
why  this  is  signified  by  hoof,  is,  because  by  the  foot  is  signified 
the  natural  principle,  and  by  the  sole  of  the  foot  the  ultimate 
of  the  natural  principle,  see  n.  2162,  3147,  3765,  3986.  4280, 
4938  to  4952,  5327,  5328;  the  like  is  signified  by  the  hoof,  for 
it  is  the  sole  of  the  foot  of  beasts  : and  inasmuch  as  the  ultimate 
of  the  natural  principle  is  signified  by  hoof  as  by  the  sole  of  the 
foot,  the  truth  is  also  signified  which  is  the  ultimate  truth  of  the 
natural  principle,  for  when  the  natural  principle  is  spoken  of, 
truth  and  good  is  meant,  or,  in  the  opposite  sense,  the  false  and 
the  evil,  hence  it  originates,  and  without  those  principles  it  is 
of  no  predication.  That  by  the  hoof,  especially  of  horses,  is 
signified  truth  in  the  ultimate  degree,  thus  sensual  truth,  and, 
in  the  opposite  sense,  the  false  of  the  same  degree,  may  be  man- 
ifest from  the  following  passages:  “Whose  darts  are  sharp,  and 
all  bows  bent,  the  hoofs  of  his  horses  are  counted  as  rocks,  his 
wheels  as  a tempest,”  Isaiah  v.  28,  speaking  of  a vastating  peo- 
ple ; by  darts  are  signified  the  doctrinals  of  the  false,  from  which 
combat  is  waged,  and  by  bows  that  doctrine,  n.  2686,  2709 ; by 
horses  things  intellectual,  in  this  case  perverted,  n.  2761,  2762, 
3217,  5321,  6125,  6534;  hence  it  is  evident  what  is  meant  by 
the  hoof  of  the  horses,  viz.,  that  it  denotes  the  false  in  the  ulti- 
mate degree.  And  in  Jeremiah,  “ By  reason  of  the  voice  of  the 
trampling  of  the  hoofs  of  the  strong , on  account  of  the  tumult 
of  his  chariot,  the  rattling  of  his  wheels,”  xlvii.  3,  speaking  of 
a people  vastating  the  Philistines  ; the  trampling  of  the  hoofs 
of  the  strong,  viz.,  of  the  horses,  denotes  the  open  combat  of 
the  false  against  the  truth  ; chariot  denotes  the  doctrine  of  the 
false;  that  chariot  denotes  the  doctrine  both  of  the  truth  and 
the  false,  see  n.  5321,  5945.  And  in  Ezekiel,  “By  reason  of 
the  abundance  of  his  horses,  their  dust  shall  cover  thee,  by  reason 
of  the  voice  of  the  horseman  and  of  the  wheel  and  of  the  chariot 
thy  walls  shall  be  shaken,  by  the  hoofs  of  his  horses  he  shall 
trample  all  thy  streets,”  xxvi.  10,  11,  speaking  of  Nebuchad- 
nezzar vastating  Tyre;  horses  denote  things  intellectual  per- 
verted, as  above  ; horseman  denotes  the  things  which  are  bf  such 
an  intellectual  principle,  n.  6534  ; the  wheels  of  a chariot  denote 
the  falses  of  doctrine;  charity  is  doctrine,  as  above;  streets  de- 
note truths,  n.  2336 ; hence  it  is  evident  that  the  hoofs  of  the 
horses  are  falses;  unless  such  things  are  signified  by  the  words, 
M By  reason  of  the  abundance  of  his  horses  their  dust  shall 
cover  thee ; by  reason  of  the  voice  of  the  horseman  and  of  the 
wheel  and  of  the  chariot  thy  walls  shall  be  shaken,  by  the  hoofs 
of  his  horses  he  shall  trample  all  thy  streets,”  what  can  they 
mean?  Without  an  interior  sense  would  they  be  any  thing  but 


512 


EXODUS. 


[Chap.  x. 

expressions  of  sound,  when  yet  every  expression  in  the  Word  has 
a weighs,  because  from  the  Divine  Being  or  Principle.  Again, 
“They  shall  devastate  the  pride  of  Egypt,  that  the  multitude 
thereof  may  be  destroyed  ; and  I will  destroy  every  beast  there- 
of upon  many  waters,  that  the  foot  of  man  shall  not  any  longer 
disturb  them,  neither  shall  the  hoof  of  a beast  distuil)  them  • 
then  I will  cast  the  waters  thereof  into  the  deep,  and  I will 
cause  the  rivers  thereof  to  flow  as  oil,”  xxxii.  12, 13,  14;  neither 
would  these  words  be  understood,  unless  it  be  known  what 
Egypt  is,  what  the  foot  of  man,  what  the  hoof  of  beast,  what 
the  waters  upon  which  the  beast  shall  be  destroyed,  which  the 
foot  of  man  shall  disturb  and  the  hoof  of  beast,  and  which  shall 
be  cast  into  the  deep ; the  waters  and  rivers  of  Egypt  are  scien- 
tific truths,  the  hoof  of  a beast  is  the  false  in  the  ultimate  of  the 
natural  principle,  which  disturbs  scientific  truth.  And  in  Mi- 
cah,  “ Arise,  and  thresh,  O daughter  of  Zion,  because  I will 
make  thine  horn  iron,  and  I will  make  thy  hoofs  brass , that  thou 
mayest  beat  in  pieces  many  people,”  iv.  13;  what  these  words 
mean,  it  would  be  impossible  also  for  any  one  to  know  without 
the  internal  sense,  thus  unless  it  be  known  what  is  meant  by 
threshing,  what  by  the  daughter  of  Zion,  what  by  the  horn 
which  shall  become  as  iron,  what  by  the  hoof  which  shall  be- 
come as  brass,  with  which  many  people  shall  be  beaten  in 
pieces : the  daughter  of  Zion  is  the  celestial  church,  n.  2362  ; 
horn  is  the  power  of  truth  from  good,  n.  2832 ; iron  is  natural 
truth  which  shall  avail  to  destroy  falses,  n.  425,  426 ; hoof  is 
truth  from  good  in  the  ultimate  degree;  brass  is  natural  good 
which  shall  avail  against  evils,  n.  425,  1551.  And  in  Zechariah, 
“ I will  raise  up  a shepherd  in  the  earth,  lie  shall  not  visit  those 
that  are  to  be  cut  off,  her  that  is  of  tender  age  he  shall  not  seek, 
and  her  that  is  broken  he  shall  not  heal ; but  he  shall  devour 
the  flesh  of  the  fat,  and  shall  divide  asunder  their  hoofs  f xi.  16, 
speaking  of  a foolish  shepherd  ; to  devour  the  flesh  of  the  fat 
denotes  to  turn  good  into  evil ; to  divide  asunder  the  hoofs  de- 
notes to  turn  truth  into  the  false.  How  much  the  ancients  ex- 
celled the  moderns  in  intelligence,  may  be  manifest  from  this 
consideration,  that  the  former  knew  to  what  things  in  heaven 
several  things  in  the  world  corresponded,  and  hence  what  they 
signified  ; and  this  was  not  only  known  to  those  who  were  of  the 
church,  but  also  to  those  who  were  out  of  the  church,  as  to  the 
inhabitants  of  Greece,  the  most  ancient  of  whom  described 
things  by  significatives,  which  at  this  day  are  called  fabulous, 
because  they  are  altogether  unknown  ; that  the  ancient  Soplii 
were  in  the  science  of  such  things,  is  evident  from  this  circum 
stance,  that  they  described  the  origin  of  intelligence  and  wis- 
dom by  a winged  horse,  which  they  called  Pegasus,  in  that  with 
his  hoof  he  broke  open  a fountain,  at  which  were  nine  virgins 
and  this  upon  a hill ; for  they  knew  that  by  a horse  was  signi- 


7730—7737.1 


EXODUS. 


513 


tied  the  intellectual  principle,  by  his  wings  the  spiritual  princi- 
ple, by  hoofs  truth  of  the  ultimate  degree  where  is  the  origin 
of  intelligence,  by  virgins  the  sciences,  by  hill  unanimity,  and 
in  the  spiritual  sense  charity;-  so  in  all  other  cases.  But  such 
things  at  this  day  are  amongst  those  that  are  lost. 

7730.  “Because  we  must  take  thereof  to  serve  Jehovah.’' — 
That  hereby  is  signified  that  from  that  principle  the  Lord  will 
be  worshipped,  appears  from  the  signification  of  serving,  as  de- 
noting to  worship;  that  Jehovah  is  the  Lord,  see  above,  n.  7727. 

7731.  “And  we  do  not  know  wherewith  we  shall  serve 
Jehovah.” — That  hereby  is  signified  that  it  is  unknown  with 
what  principle  worship  shall  be  performed,  appears  from  the 
signification  of  serving  Jehovah,  as  denoting  the  worship  of  the 
Lord,  as  above,  n.  7730. 

7732.  “ Until  we  come  thither.” — That  hereby  is  signified 
before  they  are  removed  who  are  in  mere  falses  grounded  in 
evil,  is  manifest  from  this  consideration,  that  to  come  thither 
or  into  the  wilderness,  is  to  be  removed  from  the  Egyptians, 
thus  from  those  who  are  in  mere  falses  grounded  in  evil,  who 
are  now  signified  by  the  Egyptians ; that  to  go  into  the  wilder- 
ness to  sacrifice,  denotes  to  be  in  a state  removed  from  falses, 
see  n.  6904. 

7733.  “And  Jehovah  fixed  firm  the  heart  of  Pharaoh.” — 
That  hereby  is  signified  that  they  made  themselves  obstinate 
against  the  Divine  Being  or  Principle,  see  above,  n.  7706. 

7734.  “And  he  was  not  willing  to  send  them  away.” — That 
hereby  is  signified  that  they  had  not  the  mind  ( animus ) to  leave 
them,  appears  from  the  signification  of  not  being  willing,  as 
denoting  that  they  had  not  the  mind  ( animus)\  and  from  the 
signification  of  sending  away,  as  denoting  to  leave,  as  also 
above,  n.  7707,  where  like  words  occur. 

7735.  “ And  Pharaoh  said  to  him.” — That  hereby  is  signi- 
fied the  wrath  of  anger  on  the  occasion  against  truth,  appears 
from  the  signification  of  saying,  as  denoting,  because  it  involves 
those  things  which  follow,  the  wrath  of  anger;  for  the  things 
which  follow  are  thus  expressed,  “ Pharaoh  said  to  Moses,  De- 
part from  being  with  me ; take  heed  to  thyself  lest  thou  addest 
to  see  my  faces,  because  in  the  day  thou  seest  my  faces  thou 
shalt  die,”  which  words  are  of  anger  against  the  truth  divine 
which  is  represented  by  Moses. 

7736.  “Depart  from  being  with  me.” — That  hereby  is  sig- 
nified that  they  were  not  willing  to  know  any  thing  about  it, 
viz.,  about  truth  divine,  .appears  from  the  signification  of  de- 
parting from  being  with  me,  as  denoting,  when  it  is  said  by  the 
evil  concerning  truth  divine,  that  they  were  not  willing  to  know 
any  thing  about  it,  for  they  reject  it. 

7737.  “Take  heed  to  thyself  lest  thou  add  to  see  my  faces.” 
— That  hereby  is  signified  that  it  did  not.  enter,  into  their  mind. 

vol.  vir.  33 


514 


EXODUS. 


[Chap.  x. 


{animus),  appears  from  the  signification  of  not  adding  to  see 
faces,  as  denoting  no  longer  to  enter  into  the  mind,  for  by  the 
face  are  signified  the  interiors,  see  n.  1999,  2434,  3527,  3631, 
4066,  4796,  4797,  4798,  5102,  5165,  5168,  5695,  especially  as  to 
the  affections;  thns  by  the  face  is  signified  the  mind  {animus). 

7738.  “ Because  in  the  day  thou  seest  my  faces,  thou  shalt 
die.” — That  hereby  is  signified  if  it  entered  into  the  mind,  that 
it  would  be  extirpated,  appears  from  the  signification  of  seeing 
faces,  as  denoting  to  enter  into  the  mind,  as  just  above,  n.  7737 ; 
and  from  the  signification  of  dying,  as  denoting  to  be  extir- 
pated. The  reason  why  Pharaoh  now  says,  that  Moses  should 
depart  from  being  with  him,  and  that  if  be  saw  his  faces  he 
should  die,  is,  because  now  is  described  the  state  of  those  who 
infest  in  mere  false  grounded  in  evil,  which  false  is  signified 
by  thick  darkness : the  infernals,  the  more  they  are  in  falses 
grounded  in  evil,  the  more  they  are  averse  from  the  truth,  and 
at  length  to  such  a degree,  that  they  are  not  willing  even  to 
hear  any  thing  of  truth  ; for  truth  is  against  the  false,  and  the 
false  is  to  them  satisfactory,  because  the  evil,  in  which  the  false 
is  grounded,  is  the  delight  of  their  life;  wherefore  they  alto- 
gether reject  truth  from  the  mind  {animus),  because  it  is  con- 
trary to  the  satisfaction  and  delight  of  the  life  ; and  if  they  hear 
it,  they  are  tormented,  n.  7519;  hence  it  is  that  because  they 
are  in  a state  of  the  false  grounded  in  evil,  which  is  signified 
by  thick  darkness,  they  remove  from  themselves  the  truth  di- 
vine, which  is  represented  by  Moses  ; on  this  account  Pharaoh 
now  said  to  Moses,  that  he  should  depart  from  being  with  him, 
and  should  not  see  his  faces,  and  if  he  saw,  that  he  should  die ; 
on  this  account  also  Moses  answered,  Thou  hast  rightly  spoken, 
I will  not  add  any  longer  to  see  thy  faces. 

7739.  “And  Moses  said.” — That  hereby  is  signified  reply, 
is  evident. 

7740.  “Thou  hast  rightly  spoken.” — That  hereby  is  signified 
that  from  truth  it  is  so,  appears  from  the  signification  of  speak- 
ing rightly,  as  denoting  that  it  is  so;  that  it  is  from  truth,  is 
signified  also  by  rightly,  n.  5434,  5437.  By  its.  being  so  from 
truth  is  meant,  that  they  are  now  in  that  state,  that  they  have 
no  other  will  than  to  know  nothing  concerning  truth  divine ; 
and  if  it  entered  into  the  mind  {animum),  they  would  cast  it 
out,  according  to  what  was  shown  just  above,  n.  7738. 

7741.  “I  will  not  add  any  longer  to  see  thy  faces.” — That 
hereby  is  signified  that  it  will  no  longer  enter  into  the  mind, 
appears  from  the  signification  of  not  seeing  faces,  as  denoting 
not  to  enter  into  the  mind,  according  to  what  was  said  above, 
n.  7737,  7738. 


773S — 7745.] 


EXODUS. 


515 


CONTINUATION  OF  THE  SUBJECT  CONCERNING  THE  INHABITANTS 
AND  SPIRITS  OF  THE  EARTH  MARS. 

7742.  AT  the  close  of  the  foregoing  chapter , a relation  was 
given  concerning  a beautif  ul  bird,  which  was  seen , and  ivas  at 
length  turned  into  stone;  and-  it  was  said,  that  by  that  bird 
was  represented  the  state  of  the  inhabitants  of  Mars  as  to  their 
love,  celestial  and  spiritual;  concerning  which  state  and  its 
change,  it  has  been  given  to  know  the  following  particulars. 

7743.  That  the  inhabitants  of  Mars  are  in  celestial  love,  has 
been  before  mentioned;  these  are  represented  by  what  is  flam- 
ing, glittering  beautif  ully  with  variegations  of  colours,  and 
also  by  a bird  of  similar  colourings  ; that  several  at  this  day 
begin  to  recede  from  that  celestial  love,  and  only  to  love  know- 
ledges, and  in  them  alone  to  place  celestial  life , was  represented 
by  that  bird  changed  into  stone  ; for  by  a bird  is  signified  spirit- 
ual life ; by  being  turned  into  stone , is  signified  the  life  of 
knowledges  without  love,  which  is  no  longer  spiritual  life,  but 
a life  cold  as  stone,  into  which  nothing  from  heaven  flow  s-in  : 
and  that  they  still  believe  that  they  are  in  the  Lord,  as  those  who 
are  in  the  life  of  celestial  love  there,  was  signified  and  shown  by 
the  spirit  who  rose  up  and  was  willing  to  take  away  the  bird. 

7743.  By  the  stony  bird  were  also  represented  the  inhabit- 

ants of  that  earth,  who  transmute  the  life  of  their  thoughts  and 
affections  by  a strange  method  into  almost  no  life;  on  which 
subject  I have  seen  and  heard  what  follows.  1 

7744.  There  was  a certain  one  above  my  head,  who  dis- 

coursed with  me,  and  from  the  tone  of  his  voice  it  'tv as  apper- 
ceived  as  if  he  was  in  a state  of  sleep  ; speaking  in  this  state, 
he  asked  several  questions,  and  these  with  such  a prudence  as 
could  not  be  exceeded  by  that  of  a person  awake : it  was  given 
to  jjerceive  that  he  'was  a subject  by  or  through  which  the  angels 
spake  ; and  he  in  that  state  apperceived  it  and  brought  it  forth  ; 
for  he  spake  nothing  but  what  was  true : if  any  thing  flowed-in 
from  another  source,  he  admitted  it  indeed,  but  did  not  bring 
it  forth.  I questioned  him,  concerning  his  state  ; he  said  that 
tin  it  state  was  to  him  a pacific  state,  and  that  it  was  free  from 
all  solicitude  respecting  things  future;  and,  that  at  the  same 
time  he  performed  uses,  whereby  he  had  communication  with 
heaven.  It  was  told  me,  that  such  in  the  Grand  Man  have  rela- 
tion to  the  sinus  longitmlinalis,  which  lies  in  the  cerebrum  be- 
tween its  two-hemispheres,  and  is  there  in  a quiet  state,  howso- 
ever the  cerebrum  be  disturbed  on  each  side.  i 

7745.  During  my  conversation  with  this  spirit,  some  spirits 
introduced  themselves  towards  the  front  part  of  the  head,  where 
he  was,  and,  pressed  upon  him,  wherefore  he  retired  to  one  side, 
and  gave  them  place . The  stranger  spirits  discoursed  with  eat  h 


516 


EXODUS. 


[Chap.  x. 


other,  but  their  discourse  was  unintelligible  both  to  the  spirits 
about  me  and  to  myself : I was  instructed  by  the  angels  that 
they  were  spirits  from,  the  earth  Mars , who  had  the  art  of  dis- 
co'ursitig  with  each  other  in  such  a manner , that  the  spirits  pres- 
ent would  neither  understand  nor  perceive  what  they  spake  : I 
-was  surprised  that  such  discourse  could  be  given , inasmuch  as 
all  spirits  have  one  speech,  and  all  speech  flows  from  the  thought , 
amd  the  thought  consists  of  ideas,  which  are  instead  of  expres- 
sion in  the  spiritual  world,  and  the  ideas  which  are  expres- 
sions, together  with  the  thought  itself  before  it  becomes  speaking 
thought , are  perceived  manifestly  in  the  other  life  ; it  was  told 
me,  that  those  spirits  by  a certain  method  form  ideas  not  intel- 
ligible to  others  by  the  lips  and  face  ; and  that  in  the  very  mo- 
ment when  they  discourse  thereby  one  amongst  another , they  art- 
fully withdraw  their  thoughts  from  others , being  principally 
cautious  lest  any  thing  of  affection  should  manifest  itself,  be- 
cause in  such  case  the  thought  would  appear,  for  the  thought 
flows  from  the  affection:  I was  further  instructed,  that  the  in- 
habitants of  the  earth  Mars,  who  make  celestial  life  to  consist 
in  knowledges  alone,  and  not  in  the  life  of  love,  contrived  such 
speech,  yet  not  all,  and  that  when  they  become  spirits  they  retain 
it.  These  are  they  who  were  specifically  signified  by  the  stony 
bird  j for  to  form  speech  by  modifications  of  the  countenance 
and.  foldings  of  the  lips  with  a removal  of  the  affections, 
and  a withdrawing  of  the  thoughts  from  others,  is  to  deprive 
speech  of  its  soul,  and  to  make  it  like  a dead  image,  and  by  de- 
grees to  do  the  like  also  to  themselves. 

7746.  But  although  they  suppose  that  their  discourse  is  not 
understood  by  others,  yet  angelic  spirits  perceive  all  and  singu- 
lar the  things  which  they  discourse  about  ; the  reason  is,  because 
it  is  not  possible  for  any  thought  to  be  withdrawn  from  angelic 
spirits  ; this  was  also  shown  them  by  living  experience : I was 
thinking  concerning  this  circumstance,  that  the  spirits  of  our 
earth  are  not  affected  with  shame  when  they  infest  others  ; this 
thought  entered  into  me  by  influx  from  angelic  spirits;  the 
spirits  of  Mars  instantly  acknowledged  that  that  was  the  sub- 
ject of  their  discourse  amongst  each  other,  and  they  were  much 
surprised ; moreover  several  things,  which  they  both  spake  and 
thought,  ivere  detected  by  an  angelic  spirit,  notwithstanding  all 
their  endeavours  to  withdraw  their  thoughts  from  him. 

7747.  Afterwards  the  spirits  of  Mars  flowed-in from,  above 
into  my  face  ; the  influx  felt  like  small  striated  rain,  which  was 
a sign  that  they  were  not  in  the  affection  of  truth  and  of  good , 
fey)'  that  is  represented  by  what  is  striated  (striatum):  they 
then  spake  plainly  with  me,  saying,  that  the  inhabitants  of  their 
earth  in  like  manner  discourse  one  amongst  another.  They  were 
then  told  that  this  is  evil,  because  thus  they  obstruct  internal 
things , and  recede  from  them  to  things  external , which  also  they 


7746 — 7750.] 


EXODUS. 


517 


deprive  of  their  life  : and  especially  because  it  is  not  sincere  to 
speak  so  ; for  they  who  are  sincere , are  not  willing  to  speak  or 
even  think  any  thing  but  what  others  may  know , yea  all  others ] 
and  even  the  whole  heaven  ; whereas  they  who  are  not  willing 
that  others  should  know  what  they  speak,  exercise  judgment  con- 
cerning others,  think  ill  of  them  and  well  of  themselves , and  at 
length  contract  such  a habit,  that  they  think  and  speak  ill  even 
of  the  church,  of  heaven,  yea  of  the  Lord  himself. 

7748.  It  was  said,  that  they  who  love  knowledges  alone,  but 
not  a life  according  to  knowledges,  have  reference  to  the  interior 
membrane  of  the  skull ; but  that  they  who  accustom  themselves 
to  speak  without  affection , and  to  attract  the  thought  to  them- 
selves, and  to  withdraw  it  from  others^,  have  reference  to  the  same 
membrane,  but  made  bony,  because  from  having  some  spiritual 
life  they  come  to  have  no  life. 

7749.  They  who  love  knowledges  alone,  and  not  a life  accord- 
ing to  knowledges,  for  the  most  part  take  glory  to  themselves 
from  thence,  and  seem  to  themselves  to  be  wiser  than  others  ; 
thus  they  love  themselves,  and  despise  others,  especially  those 
who  are  in  good,  whom  they  regard  as  simple  and  unlearned  : 
but  the  lot  is  inverted  in  the  other  life,  where  those  wise  ones,  as 
they  seem  to  themselves,  become  foolish,  and  those  simple  ones 
wise. 

7750.  Inasmuch  as  by  a stony  bird  were  represented  those 
who  are  in  knowledges  alone,  and  not  in  the  life  of  love,  and 
inasmuch  as  hence  they  have  scarce  any  spiritual  life,  therefore 
here  by  way  of  appendix,  it  is  allowed  to  show,  that  they  alone 
have  spiritual  life  who  are  in  celestial  love,  and  thence  in 
knowledges  ; and  that  love  contains  in  it  every  thing  knowable , 
which  is  proper  to  that  love.  Take,  for  example,  the  animals 
of  the  earth,  and  also  the  animals  of  heaven,  or  birds ; each  has 
the  science  of  all  things  appertaining  to  its  love,  which  love  has 
respect  to  nourishment,  a safe  habitation,  the  propagation  of 
their  kind,  the  care  of  their  young  ; wherefore  they  have  every 
requisite  science , for  this  is  in  those  loves,  and  flows-in  into 
them  as  into  its  own  proper  receptacles  ; which  science  in- 
some  cases  is  so  extraordinary  that  man  cannot  but  be  amazed 
at  it;  this  science  is  said  to  be  connate,  and  is  called  in- 
stinct, but  it  is  of  the  love  in  which  they  are  principled^.  If 
man  was  principled  in  his  love,  which  is  love  to  God'  and  to- 
wards his  neighbour,  this  love  being  man' s proper  love  by  which 
he  is  distinguished  from  the  beasts,  in  this  case  man  would  not 
only  be  in  all  requisite  science,  but  also  in  all  intelligence  and 
wisdom,  neither  would  he  have  occasion  to  learn  them;  for 
they  would  flow-in  from  heaven  into  those  loves,  that  is,  through 
heaven  from  the  Divine  Being  or  Principle : but  whereas  man 
is  not  principled  in  those  loves,  but  in  contrary  loves,  viz.,  in 
the  love  of  self  and  the  love  of  the  world,  therefore  he  must 


518 


EXODUS. 


[Chap.  xx. 

needs  be  born  into  all  ignorance  and  unskilfulness  / yet  by  di- 
vine means  he  is  brought  to  somewhat  of  intelligence  and  wis- 
dom, but  still  not  actually  into  any  thing , unless  he  removes 
the  loves  of  self  and  of  the  world,  and  thereby  opens  a way  for 
love  to  the  Lord,  and  towards  the  neighbour . That  love  to  the 
Lord  and  love  towards  the  neighbour  have  in  them  all  intelli- 
gence and  wisdom , may  be  manifest  from  those  who,  in  the 
world,  have  been  principled  in  those  loves,  for  when  in  the  other 
life  they  come  into  heaven , they  there  know  and  are  sapient  in 
mch  things  as  before  they  had  never  known  • yea,  they  think 
and  speak  there  as  the  rest  of  the  angels,  viz.,  such  things  as 
the  ear  has  never  heard  nor  the  mind  known , which  are  inef- 
fable ‘ the  reason  is,  because  those  loves  have  the  faculty  of  re- 
ceiving such  things  into  them. 

7751.  At  the  close  of  the  following  chapter  an  account  will 
be  given  of  the  spirits  and  inhabitants  of  the  planet  Jupiter. 


EXODUS. 

CHAPTER  THE  ELEVENTH. 


THE  DOCTRINE  OF  CHARITY. 

7752.  GOOD  and  truth  are  the  principles  to  which  all 
things  in  the  universe  have  reference ; the  things  which  have 
not  reference  to  those  principles  are  not  in  the  divine  order; 
and  the  things  which  have  not  reference  to  both  together  do 
not  produce  any  thing  ; good  is  what  produces,  and  truth  is  the 
principle  by  which  it  produces. 

7753.  These  things  may  illustrate  how  the  case  is  with 
spiritual  good  and  truth,  which  are  called  charity  and  faith, 
viz.,  that  all  things  which  are  of  the  church  have  reference  to 
those  principles,  and  the  things  which  have  not  reference  to 
^huse  principles,  have  not  any  thing  of  the  church  in  them  ; 
also,  that  the  things  which  do  not  contain  both  in  them,  do  not 
produce  any  fruit,  that  is,  good  of  charity  or  faith. 

7754.  For  to  the  intent  that  any  thing  may  be  produced, 
there  must  be  two  powers,  one  which  is  called  active,  the  other 
which  is  called  passive;  one  without  the  other  does  not  bring 
forth  any  thing : such  powers  or  lives  are  charity  and  faith  in 
the  man  of  the  church. 


7751 — 7760 .] 


EXODUS. 


519 


7755.  The  first  principle  of  the  church  is  good,  the  other 
is  truth  ; or  the  first  principle  of  the  church  is  charity,  and 
the  other  is  faith  ; for  the  truth  of  the  doctrine  of  faith  is  for 
the  sake  of  the  good  of  life;  and  that  is  the  first  principle, 
which  is  the  end  for  the  sake  of  which  other  things  or  other 
principles  exist. 

7756.  In  regard  to  the  conjunction  of  the  good  which  is  of 
charity,  and  the  truth  which  is  of  faith,  in  man,  the  case  is  this: 
the  good  which  is  of  charity  enters  through  the  soul  into  man, 
but  the  truth  which  is  of  faith  enters  through  or  by  the  hear- 
ing; the  former  flows-in  immediately  from  the  Lord,  but  the 
latter  mediately  through  or  by  the  Word;  hence  the  way  by 
which  the  good  of  charity  enters,  is  called  the  internal  way  ; 
and  the  way  by  which  the  truth  of  faith  enters,  is  called  the 
external  way  ; what  enters  by  the  internal  way  is  not  per- 
ceived, because  it  does  not  fall  manifestly  into  the  sense  ; but 
what  enters  by  the  external  way,  this  is  perceived,  because  it 
falls  manifestly  into  the  sense  : hence  it  is,  that  the  all  of  the 
church  is  attributed  to  faith.  It  is  otherwise  with  those  who 
are  regenerated,  inasmuch  as  they  manifestly  perceive  the  good 
which  is  of  charity. 

7757.  The  conjunction  of  the  good  of  charity  with  the  truth 
of  faith  is  effected  in  the  interiors  of  man;  the  good  itself, 
which  flows-in  from  the  Lord,  adopts  truth  there,  and  appro- 
priates it  to  itself,  and  thereby  causes  the  good  appertaining  to 
man  to  be  good,  and  the  truth  to  be  truth,  or  the  charity  to  be 
charity,  and  the  faith  to  be  faith;  without  that  conjunction 
charity  is  not  charity,  but  only  natural  goodness  ; neither  is 
faith  faith,  but  only  the  science  of  such  things  as  are  of  faith, 
and  in  some  cases  a persuasion  that  a thing  is  so,  for  the  sake 
of  procuring  gain  or  honour. 

7758.  Truth,  when  it  is  conjoined  with  good,  is  no  longer 
called  truth,  but  good  ; so  faith,  when  it  is  conjoined  with  char- 
ity, is  no  longer  called  faith,  but  charity  ; the  reason  is,  because 
man  in  this  case  wills  and  does  the  truth,  and  what  he  wills  and 
does,  this  is  called  good. 

7759.  With  respect  to  the  conjunction  of  the  good  of  charity 
with  the  truth  of  faith,  the  case  is  altogether  this,  that  good 
acquires  its  quality  from  truth,  and  truth  its  essence  from  good  ; 
hence  it  follows  that  the  quality  of  good  is  according  to  the 
truths  witli  which  it  is  conjoined  ; wherefore  good  becomes 
genuine,  if  the  truths  with  which  it  is  conjoined  are  genuine  : 
the  genuine  truths  of  faith  may  be  given  within  the  church,  not 
so  out  of  it,  for  within  the  church  is  the  Word. 

7760.  Moreover  the  good  of  charity  receives  also  its  quality 
from  the  copiousness  of  the  truths  of  faith  ; likewise  from  the 
connection  of  one  truth  with  another;  thus  the  spiritual  good 
appertaining  to  man  is  formed. 


520 


EXODUS. 


[Chap.  xi. 

7761.  Distinction  ought  carefully  to  be  made  between  spirit- 
ual good  and  natural  good  : spiritual  good  has  its  quality  from 
the  truths  of  faith,  their  copiousness,  and  connection,  as  was 
said  ; but  natural  good  is  connate,  and  also  exists  by  tilings 
accidental,  as  by  misfortunes,  diseases,  and  the  like:  natural 
good  saves  no  one,  but  spiritual  good  saves  all  ; the  reason  is, 
because  the  good  which  is  formed  by  the  truths  of  faith,  is  the 
plane  into  which  heaven  can  flow-in,  that  is,  the  Lord  through 
heaven,  and  lead  man,  and  withhold  him  from  evil,  and  after- 
wards elevate  him  into  heaven,  but  natural  good  not  so  ; where- 
fore they  who  are  in  natural  good  can  be  as  easily  carried 
away  by  the  false  as  by  trufh,  if  the  false  only  appears  in  the 
form  of  truth,  and  can  be  as  easily  led  by  evil  as  by  good,  if 
evil  be  only  presented  as  good,  they  being  like  feathers  in  a 
wind. 

7762.  The  confidence  of  firm  trust,  which  is  said  to  be  of 
faith,  and  is  called  faith,  is  not  spiritual  confidence  or  firm 
trust,  but  natural ; spiritual  confidence  or  firm  trust  has  its 
essence  and  life  from  the  good  of  love,  but  not  from  the  truth 
of  faith  separate  ; the  confidence  of  faith  separate  is  dead ; 
wherefore  true  confidence  cannot  be  given  with  those  who  have 
led  an  evil  life  : the  confidence  also  itself,  that  there  is  salvation 
by  the  merit  of  Christ,  whatsoever  the  life  has  been,  is  not  from 
truth. 


CHAPTER  XI. 

1.  AND  Jehovah  said  to  Moses,  Yet  I will  bring  one 
plague  upon  Pharaoh,  and  upon  Egypt ; after  thus  he  will  send 
you  away  from  hence  ; as  he  sends  away  every  thing,  in  driv- 
ing out  he  will  drive  you  out  from  hence. 

2.  Come,  say  in  the  ears  of  the  people,  and  let  them  ask  a 
man  from  his  companion,  and  a woman  from  her  companion, 
vessels  of  silver  and  vessels  of  gold. 

3.  And  Jehovah  gave  the  grace  of  the  people  in  the  eyes 
of  the  Egyptians  ; also  the  man  Moses  was  exceedingly  great 
in  the  land  of  Egypt,  in  the  eyes  of  the  servants  of  Pharaoh, 
and  in  the  eyes  of  the  people. 

4.  And  Moses  said,  Thus  saith  Jehovah,  About  the  middle 
of  the  night  I will  go  forth  into  the  midst  of  Egypt, 

5.  And  every  first-born  in  the  land  of  Egypt  shall  die,  from 
the  first-born  of  Pharaoh  about  to  sit  upon  his  throne,  even  to 
the  first-born  of  the  handmaid  who  is  behind  the  mills  ; and 
every  first-born  of  beast. 

6.  And  there  shall  be  a great  cry  in  the  whole  land  of 
Egypt,  such  as  there  hath  not  been,  and  as  shall  no  longer  be. 


7761 — 7764:.] 


EXODUS. 


521 


7.  And  to  all  the  sons  of  Israel  a dog  shall  not  move  his 
tongue,  to  from  man  and  even  to  beast;  to  the  intent  that  ye 
may  know,  that  Jehovah  discerns  between  the  Egyptians  and 
between  Israel. 

8.  And  all  those  thy  servants  shall  come  down  to  me,  and 
shall  bow  themselves  to  me,  saying,  Go  thou  forth  and  all  the 
people  which  is  in  thy  feet,  and  after  thus  I will  go  forth  ; and 
he  went  forth  from  being  with  Pharaoh  in  the  wrath  of  anger. 

9.  And  Jehovah  said  to  Moses,  Pharaoh  will  not  hearken 
to  you,  to  the  intent  that  my  prodigies  may  be  multiplied  in 
the  land  of  Egypt. 

10.  And  Moses  and  Aaron  did  all  those  prodigies  before 
Pharaoh : and  Jehovah  fixed  firm  the  heart  of  Pharaoh  ; and 
he  did  not  send  away  the  sons  of  Israel  out  of  his  land. 


THE  CONTENTS. 

7763.  THE  subject  treated  of  in  this  chapter,  in  the  inter- 
nal sense,  is  concerning  the  damnation  of  faith  separate  from 
charity,  which  is  signified  by  the  first-born  of  Egypt  which  were 
given  to  death  in  the  middle  of  the  night:  also  concerning  the  . 
scientifics  of  truth  and  good  to  be  transferred  to  those  who  are 
of  the  spiritual  church  ; which  scientifics  are  signified  by  the 
vessels  of  silver  and  of  gold  which  the  sons  of  Israel  were  to 
borrow  of  the  Egyptians. 


THE  INTERNAL  SENSE. 

7764.  YERSES  1,  2,  3.  And  Jehovah  said,  to  Moses*  Yet 
I will  bring  one  plague  upon  Pharaoh , and  upon  Egypt ; 
after  thus  he  will  send  you  away  from  hence / as  he  sends 
away  every  thing , in  driving  out  he  will  drive  you  out  from 
hence.  Come , say  in  the  ears  of  the  people , a7id  let  them  ask , 
a man  from  his  companion,  and  a woman  from  her  companion , 
vessels  of  silver  and  vessels  of  gold.  And  Jehovah  gave  the 
grace  of  the  people  in  the  eyes  of  the  Egyptians  ; also  the  man 
Moses  was  exceedingly  great  in  the  land  of  Egypt,  in  the  eyes 
of  the  servants  of  Pharaoh , and  in  the  eyes  of  the  people. 
And  Jehovah  said  to  Moses,  signifies  instruction.  Yin  1 will 
bring  one  plague  upon  Pharaoh,  and  upon  Egypt,  signifies  the 
end  of  vastation,  which  is  damnation.  After  thus  he  will  send 


522 


EXODUS. 


[Chap.  xi. 


yon  away  from  hence,  signifies  that  then  they  will  he  left. 
As  he  sends  away  every  thing,  in  driving  out  he  will  drive  yon 
out  from  hence,  signifies  that  they  will  leave  absolutely,  and 
will  hold  in  aversion  and  slum  their  presence.  Come,  say  in 
the  ears  of  the  people,  signifies  information  and  obedience. 
And  let  them  ask,  a man  from  his  companion  and  a woman 
from  her  companion,  vessels  of  silver  and  vessels  of  gold,  sig- 
nifies that  the  scientifics  of  truth  and  good  taken  away  from 
the  evil,  who  have  been  of  the  church,  shall  be  allotted  to  the 
good  who  are  from  the  church.  And  Jehovah  gave  the  grace 
of  the  people  in  the  eyes  of  the  Egyptians,  signifies  the  fear  of 
those  who  are  in  evils,  for  those  who  are  of  the  spiritual  church 
by  reason  of  plagues.  Also  the  man  Moses  was  exceedingly 
great  in  the  land  of  Egypt,  signifies  respect  for  truth  divine  on 
this  occasion  ; in  the  eyes  of  the  servants  of  Pharaoh  and  in 
the  eyes  of  the  people,  signifies  with  those  there  who  were  in 
subordination. 

7765.  u And  Jehovah  said  to  Moses” — signifies  instruction, 
as  n.  7186,  7276,  7304,  7380. 

7766.  u Yet  I will  bring  one  plague  upon  Pharaoh  and  upon 
Egypt.” — That  hereby  is  signified  the  end  of  vastation,  which 
is  damnation,  appears  from  the  signification  of  yet  one  plague, 
as  denoting  the  ultimate  of  vastation.  That  by  the  plagues 
brought  upon  Egypt  are  signified  successive  states  of  vasta- 
tion, is  evident  from  the  explication  of  what  goes  before  ; that 
the  ultimate  is  damnation,  viz.,  of  faith  separate  from  charity, 
will  be  evident  from  what  follows,  for  by  the  first-born  given 
to  death  in  Egypt,  is  signified  the  damnation  of  that  faith,  by 
death  the  damnation  itself,  and  by  the  first-born,  faith  : faith  is 
said  to  be  damned,  when  those  things  which  are  of  faith  are 
applied  to  patronize  falses  and  evils,  in  which  case  they  pass 
over  to  their  side,  and  become  the  means  of  confirming  them, 
as  is  the  case  with  those  who  both  in  doctrine  and  life  separate 
faith  from  charity  ; but  with  these  there  is  no  faith,  there  is 
only  the  science  of  such  things  as  are  of  faith,  which  science 
by  them  is  called  faith;  this  is  meant  by  faith  damned  : more- 
over the  subjects  themselves,  in  whom  the  things  of  faith  have 
been  adjoined  to  falses  and  evils,  after  vastations  are  in  dam- 
nation; the  damnation  is  made  sensible  by  the  stench  and  stink 
which  exhales  from  them,  more  than  from  those  who  have  not 
been  acquainted  with  the  things  of  faith : the  case  herein  is  in 
the  particular  as  in  the  general ; in  the  general,  if  an  evil  spirit 
approaches  to  a heavenly  society,  where  there  is  charity,  the 
stink  from  him  is  sensibly  manifested  ; in  like  manner  in  the 
particular,  where  there  had  been  such  things  as  are  of  heaven, 
that  is,  as  are  of  faith,  and  in  the  same  subject  also  such  things 
as  are  of  hell.  From  these  considerations  it  is  now  evident, 
that  by  yet  one  plague,  which  shall  be  brought  upon  Pharaoh 


7765—7770.] 


EXODUS. 


523 


and  upon  Egypt,  is  signified  the  ultimate  of  vastation,  which 
.is  damnation  ; for  by  Pharaoh  are  represented  those  who  in- 
fested, in  the  present  case  who  are  damned  ; and  by  Egypt,  is 
signified  the  natural  mind,  n.  5276,  5278,  5280,  5288,  5301, 
6i47,  6252. 

7767.  “ After  thus  he  will  send  you  away  from  hence.” — 
That  hereby  is  signified  that  in  this  case  they  will  be  left,  ap- 
pears from  the  signification  of  sending  away,  as  denoting  to 
leave,  see  frequently  above. 

7768.  “ As  he  sends  away  every  thing,  in  driving  out  he  will 
drive  you  out  from  hence.” — That  hereby  is  signified  that  they 
will  leave  absolutely,  and  will  hold  in  aversion  and  shun  their 
presence,  appears  from  the  signification  of  sending  away  every 
thing,  as  denoting  to  leave  absolutely  ; and  from  the  significa- 
tion of  driving  out  by  driving  out,  as  denoting  to  hold  in  aver- 
sion and  shun  those  who  are  of  the  spiritual  church,  whom  they 
infested  ; for  he  who  holds  in  aversion  the  presence  of  any  one, 
shuns  also  that  presence,  and  likewise  drives  the  man  away 
from  him.  The  reason  why  they  now  hold  in  aversion  and  shun 
those  who  are  of  the  spiritual  church,  is,  because  the  good  and 
truth,  which  flow-in,  now  torment  them  ; the  case  herein  is  like 
that  of  painful  ulcers,  which  do  not  even  endure  the  touch  of 
warm  water,  or  a breath  of  air ; or  as  an  eye  which  has  suffered 
injury  cannot  bear  even  the  mild  rays  of  the  sun  ; in  like  man- 
ner the  natural  mind  of  those  who  infest  is  now  such  a sore; 
for  after  that  they  have  been  vastated,  that  is,  after  that  the 
things  of  faith  have  been  rejected,  they  then  feel  pain  at  the 
least  breath  of  good  and  truth,  whence  comes  aversion. 

7769.  “ Come,  say  in  the  ears  of  the  people.” — That  hereby 
is  signified  information  and  obedience,  appears  from  the  signi- 
fication of  saying,  as  here  denoting  information,  for  Jehovah 
here  says  what  the  sons  of  Israel  were  to  do  when  they  were  to 
depart  from  Egypt:  obedience  is  signified  by  saying  in  the  ears, 
for  the  ears  correspond  to  obedience,  and  hence  signify  it,  see 
n.  2542,  3869,  4551,  4652  to  4660. 

7770.  “ And  let  them  ask,  a man  from  his  companion,  and  a 
woman  from  her  companion,  vessels  of  silver  and  vessels  of 
gold.” — That  hereby  is  signified  that  the  scientifics  of  truth  and 
good  taken  from  the  evil  who  have  been  of  the  church,  shall  be 
allotted  to  the  good  who  are  from  the  church,  appears  from  the 
signification  of  vessels  of  silver  and  vessels  of  gold,  as  denoting 
the  scientifics  of  truth  and  good  : that  silver  denotes  truth,  and 
gold  good,  see  n.  1551,  1552,  2954,  5658,  6112,  and  that  vessels 
denote  scientifics,  n.  3068,  3079 : scientifics  are  called  the  ves- 
sels of  truth  and  good,  because  they  contain  them  : it  is  be- 
lieved that  the  scientifics  of  truth  and  good  are  the  very  truths 
and  goods  themselves  which  are  of  faith  ; but  it  is  not  so,  the 
affections  of  truth  and  good  are  what  constitute  faith ; these 


524 


EXODUS. 


[Chap.  xi. 

flow-in  into  scientifics,  as  into  their  vessels.  That  to  ask  those 
things  of  the  Egyptians  denotes  to  take  them  away,  and  allot 
them  to  themselves,  is  evident  ; hence  in  the  preceding  chap, 
iii.  it  is  said,  that  they  should  spoil  the  Egyptians,  verse  22; 
and  in  the  following  chapter  xii.  that  they  took  away  from 
them  : the  reason  why  it  is  said,  that  a man  shall  ask  of  his 
companion,  and  a woman  of  her  companion,  is,  because  man 
(vir)  has  reference  to  truth,  and  woman  to  good,  as  also  they 
signify  those  principles.  How  this  case  is,  see  the  explication 
at  chap.  iii.  22,  Exod.  n.  6914  to  6917,  from  which  it  may  he 
manifest  that  the  scientifics  themsel  ves  of  truth  and  good,  which 
had  been  in  the  possession  of  those  of  the  church  who  have  been 
acquainted  with  the  arcana  of  faith,  and  yet  have  lived  a life  of 
evil,  are  transferred  to  those  who  are  of  the  spiritual  church; 
how  that  translation  is  effected,  see  n.  6914:  these  things  are 
signified  by  the  Lord’s  words  in  Matthew,  “The  Lord  said  to 
him  who  went  away  and  hid  the  talent  in  the  earth,  Take  ye  the 
talent  from  him , and  give  to  him  that  hath  ten  talents  / for  to 
every  one  that  hath  shall  he  given , that  he  may  abound : hut 
from  him  who  hath  not , shall  he  taken  away  even  wliat  he  hath ; 
hut  cast  out  the  unprofitable  servant  into  outer  darknessf  xxv. 
25,  28,  29,  30.  And  Luke  xix.  24,  25,  26.  In  like  manner  in 
the  same  Evangelist,  “ Whosoever  hath , to  him  shall  he  given , 
that  he  may  have  abundantly , hut  whosoever  hath  not , even  what 
lie  hath  shall  he  taken  away  from  himfi  xiii.  12 ; Mark  iv.  24, 
25.  The  reason  is,  because  the  knowledges  of  good  and  truth 
appertaining  to  the  evil  are  applied  to  evil  uses;  and  the  know- 
ledges of  good  and  truth  appertaining  to  the  good  are  applied 
to  good  uses ; the  knowledges  are  the  same,  but  application  to 
uses  constitutes  their  quality  with  every  one:  they  are  in  this 
respect  like  worldly  riches,  which  with  one  are  disposed  of  for 
good  uses,  with  another  for  evil  uses;  hence  riches  with  every 
one  have  a quality  according  to  the  quality  of  the  uses  to  which 
they  are  applied  : from  this  consideration  it  is  also  evident,  that 
the  same  knowledges,  like  the  same  riches,  which  had  apper- 
tained to  the  evil,  may  appertain  to  the  good,  and  serve  for 
good  uses : from  these  considerations  it  may  now  be  manifest, 
what  is  represented  by  the  command,  that  the  sons  of  Israel 
should  borrow  from  the  Egyptians  vessels  of  silver  and  vessels 
of  gold,  and  thus  should  rob  and  plunder  them  ; such  robbery 
or  plunder  would  in  no  wise  have  been  commanded  by  Jeho- 
vah, unless  it  had  represented  such  things  in  the  spiritual  world  : 
similar  hereto  is  what  is  written  in  Isaiah,  “At  length  the  mer- 
chandise of  Tyre,  and  her  meretricions  hire , shall  be  holy  to 
Jehovah  ; it  shall  not  be  laid  aside,  neither  shall  it  be  withheld, 
but  her  merchandise  shall  he  for  them  that  dwell  before  Jehovah , 
to  eat , to  satiate  themselves , and  for  him  that  covereth  himself 
with  what  is  ancient xxiii.  18,  speaking  of  Tyre,  by  which  are 


7771 — 7773.] 


EXODUS. 


525 


signified  the  knowledges  of  good  and  truth,  n.  1201;  merchan- 
dise and  meretricious  hire  are  knowledges  applied  to  evil  uses; 
that  they  would  be  given  to  the  good,  who  will  apply  them  to 
good  uses,  is  signified  by  her  merchandise  being  for  them  who 
dwell  before  Jehovah,  to  eat,  to  satisfy  themselves,  and  for  him 
that  covereth  himself  with  what  is  ancient.  Also  in  Micah, 
44  Arise  and  thresh,  O daughter  of  Zion,  because  thine  horn  I 
will  make  iron,  and  thy  hoofs  I will  make  brass,  that  thou 
m a vest  bruise  to  pieces  many  people  ; and  I have  devoted  their 
gain  to  Jehovah , and  their  wealth  to  the  Lord  of  the  whole 
earth  f iv.  13 ; to  bruise  in  pieces  many  people  denotes  to  de- 
vastate them  ; the  gain  which  is  devoted  to  Jehovah  and  to  the 
Lord  of  the  whole  earth,  denotes  the  knowledges  of  truth  and 
good.  The  like  is  involved  in  what  is  written  concerning  David 
and  Solomon,  concerning  David,  that  he  sanctified  to  Jehovah 
the  silver  and  the  gold,  which  he  had  taken  from  the  nations 
which  he  subdued , from  the  Syrians,  from  Moab,  from  the  sons 
of  Ammon,  from  the  Philistines,  and  from  the  spoil  of  Ilnda- 
dezar,”  2 Sam.  viii.  11,  12,  and  of  Solomon,  44  That  he  placed 
the  sanctified  things  of  his  father  amongst  the  treasures  of  the 
house  of  Jehovah ,”  1 Kings  vii.  51. 

7771.  44  And  Jehovah  gave  the  grace  of  the  people  in  the 
eyes  of  the  Egyptians.” — That  hereby  is  signified  the  fear  of 
those  who  are  in  evils  for  those  who  are  of  the  spiritual  church 
by  reason  of  plagues,  appears  from  what  was  explained  above, 
n.  6914,  where  like  words  occur. 

7772.  44  Also  the  man  Moses  was  exceedingly  great  in  the 
land  of  Egypt.” — That  hereby  is  signified  respect  for  truth 
divine  on  this  occasion,  appears  from  the  representation  of 
Moses,  as  denoting  truth  divine,  see  frequently  above;  and 
from  the  signification  of  exceedingly  great,  as  denoting  respect, 
in  this  case  respect  grounded  in  fear,  inasmuch  as  the  evil  who 
are  in  hell  have  no  other  respect  for  what  is  divine  than  that 
of  fear;  that  exceedingly  great  denotes  respect,  is  evident,  for 
it  is  said,  in  the  eyes  of  the  servants,  and  in  the  e^yes  of  the 
people;  and  from  the  signification  of  the  land  of  Egypt,  as  de- 
noting the  natural  mind,  see  n.  5276,  5278,  5280,  5288,  5301, 
6147,  6252  : hence  it  is  evident,  that  bv  the  man  Moses  being 
exceedingly  great  in  the  land  of  Egypt,  is  signified  respect  for 
truth  divine  in  the  mind,  viz.,  of  those  who  infest. 

7773.  44  In  the  eyes  of  the  servants  of  Pharaoh,  and  in  the 
eyes  of  the  people.” — That  hereby  is  signified  amongst  those 
who  were  there  in  subordination,  appears  from  the  signification 
of  servants  and  people,  as  denoting  those  who  are  subordinate; 
for  by  Pharaoh  are  represented  the  primary  or  chief  ones  who 
infested,  under  whom  the  rest  were  subordinate.  The  reason 
why  the  subordinate  are  signified,  is,  because  amongst  the  evil 
as  well  as  amongst  the  good,  or  in  hell  as  in  heaven,  there  ia 


EXODUS. 


52fi 


[Chap.  xi 


tlu*  form  of  government,  viz.,  there  are  sovereignties,  and  there 
are  subordinations,  without  which  society  would  not  cohere 
together:  but  the  subordinations  in  heaven  are  altogether  dif- 
ferent from  the  subordinations  in  hell  : in  heaven  all  are  as 
equals,  for  one  loves  another  as  a brother  a brother  ; neverthe- 
less one  prefers  another  to  himself  as  lie  excels  in  intelligence 
and  wisdom:  the  love  itself  of  good  and  of  truth  produces  this 
effect,  that  every  one  subordinates  himself  as  it  were  of  him- 
self to  those  who  are  in  the  wisdom  of  good  and  in  the  intelli- 
gence of  truth  superior  to  himself:  but  the  subordinations  in 
bell  are  the  subordinations  of  imperiousness,  and  hence  of 
severity  ; for  he  who  is  imperious,  is  severe  towards  those  who 
are  not  constantly  at  his  beck  ; for  every  one  holds  another  for 
an  enemy,  yet  outwardly  for  a friend,  for  the  sake  of  leaguing 
together  against  the  violence  of  others;  this  leaguing  together 
is  like  that  of  robbers;  they  who  are  subordinate  continually 
aspire  at  dominion,  and  also  break  all  bonds  to  attain  it;  in 
this  case  the  state  there  is  lamentable,  for  then  follow  severities 
and  cruelties ; this  happens  periodically  {per  vices).  From 
these  considerations  it  maybe  masifest  how  the  case  is  with 
subordinations  in  the  other  life. 

7774.  Verses  4,  5,  fi,  7,  8.  And  Moses  said , Thus  saith 
Jehovah*  About  the  middle  of  the  night  I will  go  forth  into  the 
midst  of  Egypt,  and  every  first-born  in  the  land  of  Egypt  shall 
die,  from  the  first-born  of  Pharaoh  about  to  sit  upon  his 
throne . even  to  the  first-born  of  the  handmaid  who  is  behind 
the  mills  ; and  every  first-born  of  beast.  And  there  shall  be  a 
great  cry  in  the  whole  land  of  Egypt , such  as  there  hath  not 
been , and  as  shall  no  longer  be.  And  to  all  the  sons  of  Israel 
a dog  shall  not  move  his  tongue,  to  from  man  and  even  to  beast, 
to  the  intent  that  ye  may  know,  that  Jehovah  discerns  between 
the  Egyptians  and  between  Israel.  And  all  those  thy  servants 
shall  come  down  to  me,  and  shall  bow  themselves  to  me,  saying, 
Go  thou  forth,  and  all  the  people  which  is  in  thy  feet,  and 
after  thus  I will  go  forth  : and  he  went  forth  from . berng  with 
Pharaoh  in  the  wrath  of  anger.  And  Moses  said,  Thus  saith 
Jehovah,  signifies  instruction.  About  the  middle  of  the  night, 
signifies  when  devastation  is  total.  I will  go  forth  into  the 
midst  of  Egypt,  signifies  the  presence  of  the  Divine  Being  or 
Principle  every  where  on  the  occasion.  And  every  first-born 
hi  the  land  of  Egypt  shall  die,  signifies  the  damnation  of  faith 
(separate  from  charity  in  this  case.  From  the  first-born  of 
Pharaoh  about  to  sit  upon  his  throne,  signified  the  falsified 
truths  of  faith  which  are  in  the  first  place.  Even  to  the  first- 
born of  the  handmaid  who  is  behind  the  mills,  signifies  the 
falsified  truths  of  faith  which  are  in  the  last  place.  And  every 
first-born  of  beast,  signifies  the  adulterated  goods  of  faith.  And 
there  shall  be  a great  cry  in  the  whole  land  of  Egypt,  signifies 


EXODUS. 


777+ — 7778.] 


•27 


interior  lamentation.  Such  as  there  hath  not  been,  and  as 
shall  no  longer  be,  signifies  that  the  state  was  such,  that  there 
could  not.  he  given  any  like  to  it.  And  to  all  the  sons  of  Israel 
a dog  shall  not  move  his  tongue,  signifies  that  amongst  those 
who  were  of  the  spiritual  church  there  was  not  the  least  of 
damnation  and  lamentation.  To  from  man  and  even  to  beast, 
signifies  neither  as  to  truth  nor  as  to  good.  To  the  intent  that 
ye  may  know  that  Jehovah  discerns  between  the  Egyptians 
and  between  Israel,  signifies  that  it  may  be  known  what  is  the 
■quality  of  the  difference  between  those  who  are  in  evil  and 
who  are  in  good.  And  all  those  thy  servants  shall  come  down 
to  me,  signifies  those  who  are  subordinate.  And  shall  bow 
themselves  to  me,  signifies  respect  grounded  in  fear  for  truth 
divine.  Saying,  Go  thou  forth,  and  all  the  people  which  is  in 
thy  feet,  signifies  supplication  that  they  may  depart  from  those 
who  are  in  truth  derived  from  the  Divine  Being  or  Principle, 
from  highest  to  lowest.  And  after  thus  I will  go  forth,  signifies 
that  truth  divine  will  depart.  And  he  went  forth  from  being 
with  Pharaoh  in  the  wrath  of  anger,  signifies  the  plucking 
away  of  the  presence  of  truth  divine  from  those  who  are  about 
to  be  damned. 

7775.  “ And  Moses  said,  Thus  saith  Jehovah.” — That  hereby 
is  signified  instruction,  see  above,  n.  7764. 

7776.  “About  the  middle  of  the  night.” — That  hereby  is 
signified  when  devastation  is  total,  appears  from  the  significa- 
tion of  the  middle  of  the  night,  as  denoting  when  thick  dark- 
ness is  most  dense,  that  is,  when  there  is  mere  false;  for  night 
signifies  a state  of  the  false,  n.  2353,  6000;  its  middle  denotes 
the  highest  state;  thus  the  middle  of  the  night  denotes  total 
devastation. 

7777.  “ I will  go  forth  into  the  midst  of  Egypt.” — That  here- 
by is  signified  the  presence  of  the  Divine  Being  or  Principle 
every  where  on  the  occasion,  appears  from  the  signification  of 
going  forth  into  the  midst,  when  it  is  said  of  Jehovah,  as  de- 
noting the  presence  of  the  Divine  Being  or  Principle;  every 
where  is  signified  by  the  midst,  when  it  is  predicated  of  land  or 
earth  ; for  to  go  forth  into  the  midst  of  Egypt  denotes  into  all. 

7778.  “And  every  first-born  in  the  land  of  Egypt  shall 
die.” — That  hereby  is  signified  the  damnation  of  faith  separate 
from  charity,  appears  from  the  signification  of  dying,  as  denot- 
ing damnation,  see  n.  5407,  6119  ; and  from  the  signification  of 
first-born,  as  denoting  the  faith  of  the  church  by  which  comes 
charity,  see  n.  352,  2435,  6344,  7035;  but  the  first-born  in  the 
land  of  Eg};pt  denotes  faith  without  charity,  concerning  which 
see  above,  n.  7766.  As  to  what  further  relates  to  faith  without 
charity,  it  is  to  be  noted  that  faith,  which  is  without  charity,  is 
not  faith,  but  only  the  science  of  such  things  as  are  of  faith,  for 
the  truths  of  faith  have  respect  to  charity  as  their  ultimate 


528 


EXODUS. 


[Chap.  xi. 

end,  and  afterwards  proceed  from  charity  as  from  their  first 
end  ; hence  it  is  evident,  that  those  things  which  are  of  faith 
are  not  given  amongst  those  who  are  not  in  charity  ; that 
nevertheless  the  science  of  the  truths  of  faith  is  given  amongst 
them,  is  a known  thing;  this  science  is  what  by  them  is  called 
faith  ; and  when  the  screntifics  of  the  good  and  truth  of  faith 
are  applied  by  them  to  confirm  falses  and  evils,  in  this  case  the 
truths  and  goods  of  faith  no  longer  appertain  to  them,  for  they 
accede  to  falses  and  evils,  which  they  serve,  inasmuch  as  in  this 
case  those  very  falses  and  evils  which  they  confirm  are  beheld 
in  them  ; those  things  which  are  of  genuine  faith  look  upwards 
to  heaven  and  to  the  Lord,  but  those  things  which  are  of  faith 
separate  from  charity  look  downwards,  and  when  they  confirm 
evils  and  falses  they  look  to  hell ; hence  also  it  is  evident,  that 
faith  separate  from  charity  is  not  faith:  from  these  considera- 
tions it  may  be  manifest  what  is  meant  by  the  damnation  of 
faith  separate  from  charity,  viz.,  that  it  is  the  damnation  of  the 
falsified  truth  and  adulterated  good  which  are  of  faith,  for 
truth,  when  it  is  falsified,  is  no  longer  truth  but  the  false,  and 
good,  when  it  is  adulterated,  is  no  longer  good  but  evil ; and 
faith  itself  is  no  longer  the  faith  of  truth  and  good,  but  of  the 
false  and  evil,  howsoever  it  appears  and  sounds  in  the  external 
form:  and  what  is  an  arcanum,  the  quality  of  every  one’s  faith 
is  according  to  the  quality  of  his  life ; if  therefore  the  life  be 
damned,  so  also  is  the  faith,  for  it  is  the  faith  of  the  false  when 
the  life  is  a life  of  evil  : that  this  is  so  does  not  appear  in  the 
world,  but  is  manifested  in  the  other  life,  when  the  evil  there 
are  deprived  of  the  science  of  truth  and  good,  in  which  case 
the  falses  grounded  in  evils,  which  had  lain  stored  up  in  them, 
come  forth.  In  some  cases  amongst  those  that  are  evil,  there 
is  a persuasion  that  the  truth  of  faith  is  truth,  which  persuasion 
is  also  supposed  to  be  faith,  but  it  is  not  faith  ; for  it  is  im- 
pressed from  this  end,  that  it  may  serve  as  a means  of  securing 
gain,  honours,  and  reputation  ; those  truths,  so  long  as  they 
serve  as  means,  are  loved  for  the  sake  of  the  end,  which  is  evil, 
but  when  they  are  no  longer  so  serviceable,  they  are  relin- 
quished, yea  they  are  regarded  as  falses;  this  persuasion  is  wyhat 
is  called  persuasive  faith,  and  is  what  is  meant  by  the  Lord’s 
words  in  Matthew,  “ Many  shall  say  to  me  in  that  day,  Lord, 
Lord,  have  we  not  prophesied  by  thy  name,  and  by  thy  name 
cast  out  demons,  and  in  thy  name  done  many  virtues?  but  then 
will  I confess  to  them,  I know  you  not,  depart  from  me,  ye  that 
work  iniquity,”  vii.  22,  23.  The  same  faith  is  also  meant  by 
the  lamps  without  oil  appertaining  to  the  five  foolish  virgins, 
who  also  said,  “Lord,  Lord,  open  to  us;  but  he  answering 
said,  Yerily  I say  unto  you,  I know  you  not,”  Matt.  xxv.  11, 
12 ; by  lamps  are  signified  the  truths  of  faith,  and  by  oil  the 


7779.] 


EXODUS. 


529 


good  of  charity ; thus  by  lamps  without  oil,  the  truths  of  faith 
without  the  good  of  charity. 

7779.  “ From  the  ‘first-born  of  Pharaoh  about  to  sit  upon  his 
throne.” — That  hereby  are  signified  the  falsified  truths  of  faith 
which  are  in  the  first  place,  appears  from  the  signification  of 
first-born,  as  denoting  faith,  see  n.  352,  2435,  6344,  7035  ; and 
from  the  representation  of  Pharaoh,  as  denoting  the  scientific 
principle  in  general  perverting  the  truths  of  the  church,  see  ti. 
6015,  6651,  6679,  6683,  6692  ; thus  the  first-born  of  Pharaoh 
denotes  the  faith  of  such,  consequently  the  faith  of  the  falsified 
truths  of  faith  ; and  from  the  signification  of  throne,  as  denoting 
the  kingdom  or  reign  of  truth,  and  in  the  opposite  sense,  the 
kingdom  or  reign  of  the  false,  see  n.  5313 : that  the  falsified 
truths  of  faith  which  are  in  the  first  place  are  meant  by  the  first- 
born of  Pharaoh  about  to  sit  upon  his  throne,  is  evident  from 
this  consideration,  that  it  is  said  even  to  the  first-born  of  the 
handmaid  who  is  behind  the  mills,  by  which  are  signified  the 
falsified  truths  of  faith  which  are  in  the  last  place  ; and  more- 
over the  son  of  a king  denotes  what  is  primary,  because  a king 
is  the  head.  Those  falsified  truths  are  in  the  first  place  which 
are  acknowledged  for  essentials,  as  these,  that  faith  saves  howso- 
ever a man  has  lived,  and  that  it  saves  man  at  the  last  hour  of 
his  life,  and  that  in  such  case  he  is  pure  from  sins,  thus  that  sins 
are  wiped  away  in  a moment,  like  the  filth  of  the  hands  by 
water  ; which  insist  that  faith  is  given  without  charity,  and 
that,  in  respect  to  man’s  salvation,  the  life  is  of  no  account,  also 
that  a man-devil  can  in  an  instant  be  made  an  angel  of  God  ; 
such  and  the  like  are  truths  falsified  in  the  first  place ; those 
which  are  thence  proximately  derived  are  in  the  second  place; 
those  which  are  remotely  derived  are  in  the  last  place;  for  there 
are  given  ample  derivations  of  every  truth  and  in  a long  series, 
of  which  some  enter  directly,  some  obliquely,  those  which  only 
touch  being  the  last.  That  such  and  the  like  are  falsified  truths 
of  faith,  is  very  manifest;  for  who  does  not  know,  if  he  thinks 
justly,  that  the  life  of  faith  causes  man  to  be  spiritual,  but  not 
faith  except  so  far  as  it  is  implanted  in  the  life  ; the  life  of  man 
is  his  love,  and  what  he  loves  this  he  wills  and  this  he  intends,, 
and  what  he  wills  and  intends,  this  he  does ; this  is  the  esse  of 
man,  but  not  what  he  knows  and  what  he  thinks  and  does  not 
will : this  esse  of  man  cannot  in  any  wise  be  changed  into 
another  esse  by  thinking  about  mediation  and  salvation,  but  by 
regeneration  anew,  which  is  effected  by  much  of  his  life ; for 
he  must  be  conceived,  be  born,  and  grow  up  anew  ; and  this  is 
not  effected  by  thinking  and  speaking,  but  by  willing  and  act- 
ing. These  things  are  said,  because  by  the  first-born  of  Pha- 
raoh, and  the  first-born  of  the  Egyptians,  is  signified  faith 
separate  from  charity,  which,  as  has  been  shown  in  what  goes 
before,  is  not  faith,  but  the  science  of  such  things  as  are. 

VOL.  VTT.  34r 


530 


EXODUS. 


[Chap.  xL 

of  faith.  The  reason  why  the  first-born  of  the  Egyptians 
represented  that  faith,  is,  because  the  Egyptians  were  versed 
in  the  science  of  the  rituals  of  the  church,  above  the  rest, 
who  constituted  the  representative  church  after  the  time  of 
the  flood,  n.  4749,  4964,  4966,  6004  ; at  that  time  all  rites 
were  representative  of  the  spiritual  things  which  are  in  heaven  ; 
the  Egyptians  were  better  acquainted  with  these  things  than 
others  were,  but  in  process  of  time  they  began  to  love  know- 
ledges alone,  and  on  this  occasion,  in  like  manner  as  at  this 
day,  to  place  the  all  of  the  church  in  the  science  of  such  things 
as  are  of  the  church,  and  no  longer  in  the  life  of  charity ; thus 
they  inverted  the  whole  order  of  the  church,  which  being  in- 
verted, the  truths,  which  are  called  truths  of  faith,  must  needs 
be  falsified  ; for  the  truths  which  are  applied  contrary  to  divine 
order,  as  is  the  case  when  they  are  applied  to  evils,  and  among 
the  Egyptians  to  magic,  are  no  longer  truths  appertaining  to 
them,  but  become  falses  in  consequence  of  what  they  derive 
from  the  evils  to  which  they  are  applied  : to  illustrate  this  by 
the  worship  of  a calf  amongst  the  Egyptians ; they  knew  what 
a calf  represented,  viz.,  that  it  represented  the  good  of  charity  ; 
so  long  as  they  knew  this,  and  thought  this,  when  they  saw 
calves,  or  when  they  prepared  calves  in  feasts  of  charity  such 
as  the  ancients  held,  and  afterwards  when  calves  were  applied 
in  sacrifices,  they  then  thought  sanely,  and  together  with  the 
angels  in  heaven,  for  with  the  angels  a calf  denotes  the  good  of 
charity;  but  when  they  began  to  make  calves  of  gold,  and  to 
place  them  in  their  temples,  and  worship  them,  they  then 
thought  insanely,  and  together  with  the  infernals ; thus  they 
inverted  a true  representative  into  a false  representative. 

7780.  “ Even  to  the  first-born  of  the  handmaid  who  is  be- 
hind the  mills.” — That  hereby  are  signified  the  falsified  truths 
of  faith  which  are  in  the  last  place,  appears  from  the  significa- 
tion of  first-born,  as  denoting  faith,  see  just  above,  n.  7779; 
and  because  it  denotes  faith,  it  denotes  truth  in  the  complex, 
for  truth  is  of  faith  because  it  is  to  be  believed;  and  from  the 
signification  of  handmaid,  as  denoting  the  exterior  affection  of 
truth,  or  the  affection  of  the  sciences,  see  n.  1895,  2567,  3835, 
3849 ; but  a handmaid  behind  the  mills  denotes  the  most  exter- 
nal affection  of  science,  for  by  behind  the  mills  is  signified  what 
is  in  the  last  place : it  is  said  behind  the  mills,  because  a mill 
is  predicated  of  those  things  which  are  of  faith ; for  corn  by 
mills  is  ground  into  flour,  and  is  thereby  prepared  for  bread, 
and  by  flour  is  signified  the  truth  from  which  good  is  derived, 
and  by  bread  that  very  good  itself  which  is  derived  thence : 
thus  to  sit  at  the  mills  denotes  to  learn  and  imbue  such  things 
as  may  be  serviceable  to  faith,  and  by  faith  to  charity ; hence 
it  is  that  the  ancients,  when  they  described  the  first  rudiments 
of  the  doctrine  of  faith,  described  them  by  sitting  at  the  mills, 


7780-  -7784.] 


EXODUS. 


531 


and  the  things  that  were  yet  in  ruder  state,  by  sitting  behind 
the  mills : it  was  in  consequence  of  such  signification  that  the 
Lord,  where  he  teaches  concerning  the  last  time  of  the  church, 
says,  “ Two  women  shall  he  grinding  in  the  mill , the  one  shall  he 
taken  and  the  other  shall  he  left”  Matt.  xxiv.  41 ; which  would 
never  have  been  said,  unless  a mill  had  signified  those  things 
which  are  of  faith : what  a mill  and  grinding  denote  in  the  in- 
ternal sense,  see  n.  4335.  As  to  what  concerns  the  truths  of 
faith  which  are  in  the  first  place,  and  which  are  in  the  last,  it 
is  to  be  noted,  that  those  truths  of  faith,  which  immediately  pro- 
ceed from  the  good  of  charity,  are  what  are  in  the  first  place, 
for  they  are  goods  in  form  ; but  the  truths  which  are  in  the  last 
place  are  naked  truths  ; for  when  truths  are  successively  derived, 
they  recede  in  each  degree  from  good,  and  at  length  become 
naked  truths  : such  truths  are  what  are  signified  by  handmaids 
behind  the  mills. 

7781.  “ And  every  first-born  of  beast.” — That  hereby  are 
signified  the  adulterated  goods  of  faith,  appears  from  the  sig- 
nification of  first-born,  as  denoting  faith ; and  from  the  signifi- 
cation of  beast,  as  denoting  the  affections  of  good,  and,  in  the 
opposite  sense,  the  affections  of  evil,  see  n.  45,  46,  142,  143, 
246,  714,  715,  719,  776,  2179,  2180,  3519,  5198:  that  beasts 
have  this  signification,  is  from  representatives  in  the  other  life, 
n.  3218  ; therefore  also  such  things  were  signified  by  them  in 
sacrifices,  n.  2180,  2805,  2807,  2830,  3519 : inasmuch  as  beasts 
had  this  signification,  therefore  by  the  first-born  of  beasts  is 
signified  the  good  of  truth,  in  this  case  adulterated,  because 
appertaining  to  the  Egyptians,  who  perverted  all  truths  and 
goods  by  applications  to  evil  uses. 

7782.  “And  there  shall  be  a great  cry  in  the  whole  land 
of  Egypt.” — That  hereby  is  signified  interior  lamentation,  ap- 
pears from  the  signification  of  a cry,  which  is  on  account  of  the 
first-born  being  dead,  in  the  internal  sense  on  account  of  dam- 
nation, as  denoting  lamentation  ; the  reason  why  a great  cry 
denotes  interior  lamentation,  is,  because  the  greater  the  lamen- 
tation is,  so  much  the  more  interior  it  is. 

7783.  “ Such  as  there  hath  not  been,  and  as  shall  no  longer 
be.” — That  hereby  is  signified  that  the  state  was  such  that  there 
could  not  be  given  any  like  to  it,  may  appear  from  what  was 
explained,  n.  7649,  7680. 

7784.  “ And  to  all  the  sons  of  Israel  a dog  shall  not  move 
his  tongue.” — That  hereby  is  signified  that  amongst  those  who 
are  of  the  spiritual  church  there  shall  not  be  the  least  of  dam- 
nation and  lamentation,  appears  from  the  representation  of  the 
sons  of  Israel,  as  denoting  those  who  are  of  the  spiritual  church, 
see  n.  6426,  6637,  6862,  6868,  7035,  7062,  7198,  7201,7215, 
7223  ; and  from  the  signification  of  a dog  not  moving  tlvj 
tongue,  as  denoting  that  there  is  not  the  least  of  damnation  and 


532 


EXODUS. 


[Chap.  xi. 

lamentation,  for  it  is  opposed  to  the  great  cry  which  shall  be  in 
the  land  of  Egypt,  which  is  interior  lamentation,  see  n.  7782, 
and  this  on  account  of  the  damnation  which  is  signified  by  the 
death  of  the  first-born.  By  those  who  are  of  the  spiritual 
church,  that  is,  who  are  in  the  good  of  that  church,  not 
having  the  least  of  damnation,  it  is  not  to  be  understood  that 
they  are  without  any  evil,  but  that  they  are  withheld  from  evil 
in  good  by  the  Lord  ; their  propriurn  is  nothing  but  evil  and 
what  is  damned,  but  the  propriurn  of  the  Lord  which  they  re- 
ceive is  good,  consequently  without  any  damnation  ; thus  it  is 
meant  that  there  is  nothing  of  damnation  to  those  who  are  in 
the  Lord.  The  expression,  a dog  shall  not  move  his  tongue,  is 
grounded  in  the  signification  of  a dog ; a dog  signifies  the  low- 
est of  all,  or  those  who  are. vile  in  the  church,  likewise  those 
who  are  out  of  the  church,  also  those  who  babble  much  about 
the  things  of  the  church,  and  understand  little ; and  in  the 
opposite  sense,  those  who  are  altogether  out  of  the  faith  of 
the  church,  and  speak  disrespectfully  of  those  things  which 
are  of  faith  ; that  dogs  signify  those  who  are  out  of  the 
church,  is  manifest  from  Matthew,  “ Jesus  said  to  the  woman, 
who  was  a Greek,  a Syrophoenician,  It  is  not  good  to  take  the 
bread  of  the  sons  and  cast  it  to  the  dogs;  but  she  said.  Certainly, 
Lord,  yet  the  young  dogs  also  eat  of  the  crumbs  which  fall  from 
the  table  of  their  lords : then  Jesus  answering  said  unto  her,  O 
woman,  great  is  thy  faith,  be  it  unto  thee  even  as  thou  wilt ; 
and  the  woman  was  healed,”  xv.  26,  27,  28,  and  Mark  vii.  27, 
28;  where  by  sons  are  meant  those  who  are  within  the  church, 
and  by  dogs  those  who  are  without : the  same  is  signified  by  the 
dogs  who  licked  the  sores  of  Lazarus,  Luke  xvi.  21,  for  by  the 
rich  man,  in  the  internal  sense,  is  there  meant  one  who  is  with- 
in the  church,  and  hence  abounds  with  spiritual  riches,  which 
are  the  knowledges  of  truth  and  good.  Dogs  denote  those  who 
within  the  church  are  in  the  lowest  place,  who  babble  much 
about  the  things  of  the  church,  and  understand  little,  and,  in  the 
opposite  sense,  who  speak  disrespectfully  of  the  things  of  faith, 
in  Isaiah,  “ His  watchmen  are  all  blind,  they  do  not  know,  they 
are  all  dumb  dogs , they  cannot  bark,  looking,  lying  down,  lov- 
ing to  sleep,”  lvi.  10.  And  in  David,  “ They  make  a tumult 
as  a dog , they  go  about  in  the  city,  behold  they  belch  with  their 
mouth,  swords  are  in  their  lips,”  Psalm  lix.  6,  7,  14.  Again, 
“That  thy  foot  may  plunge  into  blood,  the  tongue  of  thy  dogs,” 
Psalm  lxviii.  23.  And  in  Matthew,  “ Give  not  that  which  is 
holy  to  the  dogs ; neither  cast  your  pearls  before  swine  ; lest 
perad venture  they  trample  them  with  their  feet,  and  being 
turned  tear  you,”  vii.  6.  Hence  the  vilest  of  all  things,  which 
was  to  be  cast  away,  is  signified  by  a dead  dog,  1 Sam.  xiv.  14 ; 
2 Sam.  ix.  8 ; xvi.  9. 

7785.  “To  from  man  and  even  to  beast.” — That  hereby  is 


7785—7789.] 


EXODUS. 


5.33 


signified  neither  as  to  truth  nor  as  to  good,  appears  from  the 
signification  of  man  (mV),  as  denoting  truth,  see  n.  3134  ; and 
from  the  signification  of  beast,  as  denoting  the  affection  of  good, 
thus  denoting  good,  see  just  above,  n.  7781. 

7786.  “To  the  intent  that  ye  may  know  that  Jehovah  dis- 
cerns between  the  Egyptians  and  between  Israel.” — That  hereby 
is  signified  that  it  may  be  known  what  is  the  quality  of  the  dif- 
ference between  those  who  are  in  evil  and  those  who  are  in 
good,  appears  from  the  signification  of  knowing,  as  denoting  to 
be  known  ; and  from  the  representation  of  the  Egyptians,  as 
denoting  those  who  are  in  evil  ; by  the  Egyptians  were  before 
signified  those  who  are  in  the  false,  but  now,  after  that  they 
have  been  vastated  as  to  the  truths  of  the  church  which  they 
knew,  they  signify  those  who  are  in  evil ; for  by  the  death  of 
the  first-born  is  signified  damnation,  which  is  a state  of  evil ; 
and  from  the  representation  of  the  sons  of  Israel,  as  denoting 
those  who  are  of  the  spiritual  church,  see  above,  n.  7784,  thus 
who  are  in  good  ; for  they  who  are  of  the  spiritual  church  by 
faith  are  led  to  charity,  thus  by  truth  to  good. 

7787.  “ And  all  those  thy  servants  shall  come  down  to  me.” — 
That  hereby  are  signified  those  who  are  subordinate,  appears 
from  the  signification  of  the  servants  of  Pharaoh,  as  denoting 
those  who  are  subordinate,  see  above,  n.  7772. 

7788.  “ And  shall  bow  themselves  to  me.” — That  hereby  is 
signified  respect  grounded  in  fear  for  truth  divine,  appears 
from  the  representation  of  Moses,  as  denoting  truth  divine,  see 
frequently  above  ; and  from  the  signification  of  bowing  them- 
selves, as  denoting  humiliation,  but  in  the  present  case,  because 
it  is  said  of  those  who  are  in  evil,  it  denotes  respect  grounded 
in  fear.:  it  is  said  respect  grounded  in  fear,  because  the  evil 
have  not  any  respect  for  truth  divine,  not  even  for  the  divine 
principle  itself,  but  what  they  derive  from  Fear  ; for  they  who 
are  in  hell  love  only  themselves,  and  they  who  love  only  them- 
selves have  not  any  respect  for  another,  for  all  respect  for 
others,  even  for  the  divine  principle  itself,  they  turn  to  them- 
selves ; where  love  is,  there  is  respect,  where  love  is  not,  there 
is  no  respect,  except  what  is  grounded  in  fear:  hence  it  is,  that 
the  evil  in  the  other  life  undergo  punishments,  till  at  length 
they  have  no  desire  to  rise  up  against  the  good,  and  infest  them  ; 
for  they  are  deterred  from  doing  evil  by  no  other  means  than 
by  the  fear  of  punishments. 

7789.  “ Saying,  Go  thou  forth,  and  all  the  people  which  is 
in  thy  feet.” — That  hereby  is  signified  supplication  that  they 
may  depart  from  those  who  are  in  truth  derived  from  the  Di- 
vine Being  or  Principle,  from  highest  to  lowest,  appears  from 
the  signification  of  going  forth,  as  denoting  to  depart ; and 
from  the  representation  of  Moses,  who  is  here  meant  by  thou* 
as  denoting  truth  divine  ; and  from  the  signification  of  people, 


534: 


EXODUS. 


[Chap.  xi. 

as  denoting  those  who  are  in  truth  from  the  Divine  Being  or 
Principle ; for  by  the  sons  of  Israel,  who  are  here  meant  by 
people,  are  represented  those  who  are  of  the  spiritual  church, 
thus  who  are  in  the  truth  of  good,  and  in  the  good  of  truth,  in 
the  present  case  who  are  in  truth  from  the  Divine  Being  or 
Principle,  because  it  is  said  the  people  who  are  in  thy  feet,  for 
by  Moses  is  represented  truth  divine ; and  from  the  significa- 
tion of  in  thy  feet,  as  denoting  those  who  are  beneath,  thus  who 
are  subordinate  ; for  the  feet  signify  inferior  things,  because 
natural  things,  for  the  natural  world  is  beneath  the  spiritual 
world;  that  the  feet  signify  natural  things,  see  n.  2162,  3761, 
3986,  4280,  4938  to  4952 ; hence  it  is  that  it  is  said  the  people 
who  are  in  thy  feet : from  the  highest  to  the  lowest  is  also 
signified,  by  Moses  the  highest,  because  truth  divine,  by  the 
people  in  his  feet  all  and  singular  of  those  who  are  in  truth 
from  the  Divine  Being  or  Principle. 

7790.  “ And  after  thus  I will  go  forth.” — That  hereby  is 
signified  that  truth  divine  will  depart,  appears  from  the  signifi- 
cation of  going  forth,  as  denoting  to  depart;  and  from  the  rep- 
resentation of  Moses,  as  denoting  truth  divine.  These  things 
signify  that  from  those  who  have  infested  the  well-disposed, 
when  they  are  damned,  all  truth  divine  departs,  for  in  this  case 
they  are  in  the  state  of  their  own  evil,  and  evil  rejects  and 
extinguishes  all  truth  divine : heretofore,  previous  to  their 
damnation,  they  were  acquainted  indeed  with  the  truths  of 
faith,  nevertheless  they  had  not  truths  in  themselves ; for 
truths  were  then  in  their  mouth,  but  not  in  the  heart ; where- 
fore when  they  are  vastated  as  to  those  truths,  evil  remains, 
and  in  this  case  also  the  false  of  evil  comes  forth  to  view, 
which  had  lain  stored  up  in  them;  for  although  they  had  pro- 
fessed truths,  yet  they  were  not  in  truths,  but  in  falses  : the 
profession  itself  of  truth  also  did  not  descend  from  its  principle, 
viz.,  from  good,  but  from  evil,  for  in  their  case  it  was  for  the 
sake  of  gain,  of  honours,  and  reputation,  thus  for  the  sake  of 
themselves  and  the  world.  The  truths  which  descend  from 
such  a principle  stick  in  the  surface,  and  hence,  when  they  are 
vastating,  they  fall  off  as  scales,  and  when  they  fall  off,  they 
leave  stinking  and  putrid  places  grounded  in  the  falses  which 
exhale  there  from  evils  : such  is  the  lot  of  those  who  have 
known  the  truths  of  faith,  and  yet  have  lived  contrary  to  them, 
according  to  the  Lord’s  words  in  Luke,  “That  servant  who 
knoweth  the  Lord’s  will,  but  neither  prepareth  himself,  nor  doetli 
his  will,  shall  be  beaten  with  many  stripes  ; but  he  who  knoweth 
not,  although  he  doetli  things  worthy  of  stripes,  shall  be  beaten 
with  few,”  xii.  47,  48. 

7791.  “And  he  went  forth  from  being  with  Pharaoh  in 
the  wrath  of  anger.” — That  hereby  is  signified  the  plucking 
away  of  the  presence  of  truth  divine  from  those  who  are  about 


7790—7795.7 


EXODUS. 


535 


to  be  damned,  appears  from  the  signification  of  going  forth, 
as  denoting  to  depart,  in  the  present  case  to  be  plucked  away, 
because  it  is  said  in  the  wrath  of  anger ; ultimately  also,  when 
damnation  has  place,  there  is  a plucking  away,  for  when  they 
begin  to  hold  truth  divine  in  aversion,  also  to  fear  it,  and  at 
length  to  feel  horror  at  its  presence,  they  then  pluck  them- 
selves away  from  it ; and  from  the  representation  of  Moses,  as 
denoting  truth  divine,  see  frequently  above;  and  from  the  rep- 
resentation of  Pharaoh,  as  denoting  those  who  infested  them 
who  are  of  the  spiritual  church,  see  also  frequently  above,  but 
in  the  present  case  who  are  about  to  be  damned,  for  damnation 
is  signified  by  the  first-born  being  given  to  death,  n.  7778; 
and  from  the  signification  of  the  wrath  of  anger,  as  denoting 
repugnance  and  aversion,  see  n.  3614,  5034,  5798,  and  when  it 
is  attributed  to  the  Divine  Being  or  Principle,  as  here  to  the 
divine  truth  which  is  represented  by  Moses,  it  is  not  meant  that 
the  divine  principle  averts  itself,  but  that  they  who  are  in  evil 
avert  themselves,  n.  5798 : wrath  is  predicated  of  the  false,  and 
anger  of  evil,  n.  3614. 

7792.  Verses  9,  10.  And  Jehovah  said  to  Moses,  Pharaoh 
will  not  hearken  to  you , to  the  intent  that  my  prodigies  may  be 
multiplied  in  the  land  of  Egypt . And  Moses  and  Aaron  did 
all  those  prodigies  before  Pharaoh.  And  Jehovah  fixed  firm 
the  heart  of  Pharaoh , and  he  did  not  send  away  the  sons  of 
Israel  out  of  his  land.  And  Jehovah  said  to  Moses,  signifies 
information.  Pharaoh  will  not  hearken  to  you,  signifies  non- 
obedience. To  the  intent  that  my  prodigies  may  be  multiplied 
in  the  land  of  Egypt,  signifies  that  they  may  be  confirmed 
that  they  were  in  no  faith,  but  in  evil.  And  Moses  and  Aaron 
did  all  those  prodigies  before  Pharaoh,  signifies  that  those  vas- 
tations,  and  the  consequent  confirmations  that  they  were  in 
evil,  were  effected  by  truth  proceeding  from  the  Divine  Being 
or  Principle.  And  Jehovah  fixed  firm  the  heart  of  Pharaoh, 
signifies  that  they  made  themselves  obstinate.  And  he  did  not 
send  away  the  sons  of  Israel  out  of  his  land,  signifies  that  they 
did  not  leave  those  who  were  of  the  spiritual  church. 

7793.  “And  Jehovah  said  to  Moses.” — That  hereby  is  sig- 
nified information,  appears  from  the  signification  of  saying, 
when  it  is  foresaid  by  Jehovah  what  shall  be  done,  as  denot- 
ing information. 

7794.  “ Pharaoh  will  not  hearken  to  you.” — That  hereby  is 
signified  non-obedience,  appears  from  the  signification  of  hear- 
ing, as  denoting  obedience,  see  n.  2542,  3869,  4652  to  4660, 
5017,  7216  ; and  from  the  representation  of  Pharaoh,  as  denot- 
ing those  who  have  infested  the  well-disposed  in  another  life, 
now  denoting  the  same  about  to  be  damned. 

7795.  “To  the  intent  that  my  prodigies  may  be  multiplied 
in  the  land  of  Egypt.” — That  hereby  is  signified  that  it  may  be 


536 


EXODUS. 


[Chap,  xi 


confirmed  that  they  were  in  no  faith,  but  in  evil,  appears  from 
the  signification  of  the  prodigies  and  signs  which  were  done  in 
Egypt,  as  denoting  vastations,  and  thence  confirmations  that 
they  are  in  evil,  see  n.  7633;  for  those  prodigies  signified  so 
many  degrees  of  the  vastation  of  those  who  within  the  church 
have  been  in  the  science  of  such  things  as  are  of  faith,  and  yet 
have  lived  evilly ; and  whereas  these  are  they  who  infest  the 
well-disposed  in  the  other  life,  it  is  their  state  on  this  occasion 
which  is  here  signified,  n.  7465.  By  those  prodigies  being 
multiplied,  are  signified  the  successive  degrees  of  their  states. 
The  reason  why  there  are  so  many  degrees,  is,  that  the  evil  may 
be  confirmed  that  they  are  in  evil,  and  also  ihat  the  good  may 
be  illustrated  concerning  the  state  of  those  also  within  the 
church  who  have  lived  evilly,  n.  7633  ; unless  those  causes  oper- 
ated, the  evil  might  be  damned  and  let  down  into  hell  without 
** o many  successive  changes  of  states.  That  the  evil,  before  they 
are  damned  and  sent  into  hell,  undergo  so  many  states,  is  a 
thing  altogether  unknown  in  the  world  ; it  is  believed  that  man 
immediately  is  either  damned  or  saved,  and  that  this  is  effected 
without  any  process;  but  the  case  is  otherwise;  justice  there 
reigns,  and  no  one  is  condemned  until  he  himself  knows,  and 
is  interiorly  convinced,  that  he  is  in  evil,  and  that  he  is  utterly 
incapable  of  being  in  heaven;  his  own  evils  are  also  opened  to 
him,  according  to  the  Lord’s  words  in  Luke,  “There  is  nothing 
concealed  which  shall  not  be  revealed,  or  hidden  which  shall 
not  be  known  ; therefore  whatsoever  ye  have  said  in  darkness, 
shall  be  heard  in  light ; and  what  ye  have  spoken  into  the  ear 
in  closets,  shall  be  preached  on  the  house-tops,”  xii.  2,  3,  9 ; 
Matt.  x.  26;  Mark  iv.  22;  and  what  is  more,  he  is  also  ad- 
monished to  desist  from  evil,  but  when  he  cannot  do  this  by 
reason  of  the  dominion  of  evil,  the  power  is  then  taken  away 
from  him  of  doing  evil  by  falsifications  of  truth  and  pretences 
of  good,  which  is  effected  successively  from  one  degree  to 
another,  and  at  length  follows  damnation,  and  the  letting-down 
into  hell ; this  effect  has  place  when  he  comes  into  the  evil  of 
his  life.  Evil  of  the  life  is  evil  of  the  will  and  of  the  thought 
thence  derived ; thus  it  is  the  man’s  interior  quality,  and  the 
quality  which  he  would  have  exteriorly,  if  he  was  not  opposed 
by  laws,  and  likewise  by  the  fears  of  the  loss  of  gain,  of  honour, 
of  reputation,  and  likewise  of  life;  that  is,  the  life  which 
follows  every  man  after  death ; but  not  the  external  life,  unless 
what  proceeds  from  internal  life ; for  man  in  externals  assumes 
contrary  semblances ; wherefore  when  man  after  death  is  vas- 
tated  as  to  externals,  it  then  evidently  appears  what  was*  his 
quality  both  in  will  and  thought ; to  this  state  every  evil 
person  is  reduced  by  degrees  of  vastation  ; for  all  vastation  in 
the  other  life  proceeds  from  externals  to  internals  : from  these 
considerations  it  may  be  manifest  what  is  the  quality  of  justice 


7796,  7797  ] 


EXODUS. 


sa7 

in  the  other  life,  and  what  is  the  quality  of  the  process  before 
an  evil  person  is  damned  ; hence  it  is  evident,  that  by  my 
prodigies  being  multiplied  in  the  land  of  Egypt  is  signified,  that 
they  may  be  confirmed  that  they  have  been  in  no  faith,  but  in 
evil : that  the}7  who  are  in  evil  have  no  faith,  see  above,  n.  7778. 

7796.  “And  Moses  and  Aaron  did  all  those  prodigies  before 
Pharaoh.” — That  hereby  is  signified  that  those  vastations,  and 
consequent  confirmations  that  they  are  in  evil,  were  effected 
by  truth  from  the  Divine  Being  or  Principle,  appears  from  the 
representation  of  Moses  and  Aaron,  as  denoting  truth  divine, 
Moses  the  truth  which  proceeds  immediately  from  the  Divine 
Being  or  Principle,  and  Aaron  the  truth  which  proceeds 
mediately,  see  n.  7010,  7089,  7S82 ; and  from  the  signification 
of  the  prodigies  which  were  done  in  Egypt,  or  before  Pharaoh, 
as  denoting  so  many  vastations  of  those  who  were  of  the  church 
and  have  lived  evilly;  that  the  prodigies  of  Egypt  have  this 
signification,  may  be  manifest  from  the  signification  of  each 
prodigy;  that  the}7  denote  also  confirmations  that  they  are  not 
in  faith  but  in  evil,  see  just  above,  n.  7795.  It  is  said  that 
Moses  and  Aaron  did  those  prodigies,  when  yet  they  were  not 
done  by  them,  but  by  the  Divine  Being  or  Principle;  but  it 
is  said,  because  by  Moses  and  Aaron  is  represented  truth 
divine,  and  the  prodigies  were  wrought  from  the  Divine  Being 
by  truth  proceeding  from  himself;  for  all  things  which  are  done 
by  the  Divine  Being  himself,  are  done  by  the  truth  proceeding 
from  himself;  the  divine  principle  itself  is  the  esse  of  all 
things,  but  the  truth  proceeding  from  it  is  thence  the  existere 
of  all  things  ; good  itself,  which  is  the  divine  esse,  produces 
all  things  by  its  truth.  It  is  said  that  vastations  are  effected 
by  truth  from  the  Divine  Being  or  Principle,  but  it  is  to  be 
understood,  that  divine  truth  is  not  the  cause,  for  what  is 
divine  vastates  no  one;  but  the  evil  person  himself  vastates 
himself,  by  rendering  himself  obstinate  against  truth  divine, 
by  extinguishing,  or  rejecting,  or  perverting  it,  and  by  turning 
the  divine  good,  which  continually  flows-in,  into  evil ; this 
evil  then  is  what  vastates,  and  hence  it  is  evident  in  what  the 
cause  originates,  viz.,  that  the  influx  of  good  and  of  truth  from 
the  Divine  Being  or  Principle  is  not  the  cause,  for  without  the 
influx  thereof  there  is  no  life,  but  the  cause  is  the  conversion 
of  those  principles  into  what  is  evil  and  false,  as  is  done  by 
him  who  is  in  evil. 

7797.  “And  Jehovah  fixed  firm  the  heart  of  Pharaoh.” — 
That  hereby  is  signified  that  they  made  themselves  obstinate, 
appears  from  the  signification  of  fixing  firm  the  heart,  as  de- 
noting to  make  themselves  obstinate,  see  n.  7272,  7300,  7305  ; 
that  Jehovah  does  not  fix  the  heart  firm,  or  do  evil,  although 
it  is  attributed  to  him  in  the  sense  of  the  letter  of  the  Word, 
see  n.  7533,  7643. 


538 


EXODUS. 


[Chap.  xi. 


7798.  “And  he  did  not  send  away  the  sons  of  Israel  out  of 
his  land.” — That  hereby  is  signified  that  they  did  not  leave 
those  who  were  of  the  spiritual  church,  appears  from  the  sig- 
nification of  sending  away,  as  denoting  to  leave  ; and  from  the 
representation  of  the  sons  of  Israel,  as  denoting  those  who  are 
of  the  spiritual  church,  see  n.  6426,  6637,  6862,  6868,  7035, 
7062,  7198,  7201,  7215,  7223. 


CONCERNING  THE  SPIRITS  AND  INHABITANTS  OF  THE  EARTH 

JUPITER. 

7799.  IT  has  been  given  to  hold  longer  commerce  of  associa- 
tion with  the  spirits  and  angels  of  the  planet  Jupiter , than  with 
the  spirits  of  the  rest  of  the  planets / wherefore  it  is  in  my 
power  to  relate  more  particulars  concerning  their  state , and  the 
state  of  the  inhabitants  of  that  planet. 

7800.  The  planet  Jupiter  does  not  indeed  appear  to  those 
who  are  in  the  other  life , but  the  spirits  who  are  thence  ; these 
appear  in  front  to  the  left  at  some  distance , and  this  constantly  j 
there  also  is  the  planet  in  the  idea  of  spirits  and  angels  / the 
spirits  of  every  planet  are  separated  from  each  other , and  are 
near  their  own  orb : the  reason  why  they  are  separated , is , 
because  they  are  of  different  dispositions , and  in  different  prov- 
inces in  the  Grand  Man  • and  they  who  are  of  different  dis- 
positions, appear  remote  from  each  other , according  to  such 
diversity  ; all  separation  and  distinction  of  spirits  and  angels , 
as  to  places  and  distances  in  the  other  life , appear  according 
to  the  diversities  of  dispositions  and  genius,  for  place  corre- 
sponds to  ttate,  see  n.  2625,  2837,  3356,  3387,  4321,  4882,  5606, 
7381. 

7801.  There  are  several  genera  of  spirits  from  the  planet 
Jupiter,  but  there  are  three  with  which  I have  co7iversed  and 
often  discoursed  / one  genus,  which  is  also  the  lowest,  appears 
obscure,  almost  black  • they  are  despised  by  others , and  are 
called  chastisers,  because  they  chastise  the  inhabitants  of  their 
own  earth  who  live  evilly ; they  are  continually  desirous  to 
come  to  heaven.  Another  genus  have  shining  faces  as  from  the 
reflected  light  of  a candle  / they  appear  to  sit  as  idols,  for  they 
suffer  themselves  to  be  adored  by  others,  especially  by  the  ser- 
vants whom  they  have  had  in  the  world : for  there  they  per- 
suaded them  that  they  were  mediators  with  the  Lord  ; they  are 
called  by  them  saints,  and  also  lords.  The  third  genus,  which 
is  the  best,  excels  the  rest  in  intelligence  and  wisdom  / they 
appear  in  blue  clothing , or  clothing  of  a celestial  colour,  with 
interwoven  spots  of  gold.  But  the  angels  themselves , who  are 


7798—7803.] 


EXODUS. 


539 

from,  that  earth , are  together  with  the  angels  of  the  rest  of  the 
earths  / for  all  who  are  truly  angels  constitute  one  common 
heaven. 

7802.  It  is  a common  thing  in  that  earthy  that  spirits  speak 
with  the  inhabitants,  and  instruct  them,  and  also  chastise  them 
if  they  have  done  evil  / on  which  subject , inasmuch  as  several 
particulars  have  been  related  to  me  by  their  angels,  I wish  to 
mention  them  in  order.  The  reason  why  spirits  discourse  there 
with  men,  is,  because  the  latter  think  much  about  heaven,  and 
about  the  life  after  death  / and  because  they  are  comparatively 
little  solicitous  about  life  in  the  world / for  they  hnow  that  they 
shall  live  after  their  decease,  and  in  a happy  state  according  to 
the  state  of  their  internal  man  formed  in  the  world.  It  was 
also  a common  thing  in  this  earth , in  ancient  times,  to  speak 
with  spirits  and  angels,  from,  a like  cause,  viz.,  because  they 
thought  about  heaven  arid  little  about  the  world  / but  this  living 
communication  with  heaven  was  in  time  closed,  as  man  from 
internal  became  external,  that  is,  as  he  began  to  think  about  the 
world,  and  little  about  heaven  / and  especially  when  he  no 
longer  believed  that  a heaven  or  hell  was  given,  nor  that  there 
was  in  himself  a man-spirit  who  lives  after  death  : for  at  this 
day  it  is  believed  that  the  body  lives  from  itself , not  from  its 
spirit  / wherefore  unless  man  could  now  have  faith  that  he 
was  to  rise  again  with  the  body,  he  would  have  no  faith  in  the 
resurrection. 

7803.  As  to  what  concerns  the  speech  of  spirits  with  the 
inhabitants  of  the  earth  Jupiter,  it  is  to  be  noted  that  there  are 
spirits  who  chastise,  there  are  who  instruct,  and  there  are  who 
rule  them : the  spirits  who  chastise,  apply  themselves  to  the  left 
side,  and  incline  themselves  towards  the  back  / and  when  they 
are  there , they  fetch  forth  from  mails  memory  all  his  deeds 
and  thoughts ; for  this  is  easy  to  spirits,  inasmuch  as  when 
they  flock  to  man,  they  come  instantly  into  all  his  memory,  see 
n.  6192,  6193,  6198,  6199,  6214;  if  they  find  he  has  acted 
evilly  or  thought  evilly,  they  reprove  him,  and  also  chastise 
him  with  a pain  of  the  joints  of  the  feet  or  hands,  or  with  a 
pain  about  the  epigastric  region  [ the  region  from  the  belly 
downwards ] ; this  also  spirits  have  the  dexterity  to  effect , when 
it  is  permitted : such  chastisers,  when  they  come  to  man,  excite 
horror  with  fear  ; hence  he  is  aware  of  their  approach : evil 
spirits  can  excite  fear  when  they  approach  any  one,  espe- 
cially they  who,  during  their  life  in  the  world,  have  been  rob- 
bers. That  I might  know  in  what  manner  those  spirits  act, 
when  they  com#  to  a man  of  their  own  earth , it  was  permitted 
that  such  a spirit  should  also  come  to  me  / when  he  was  near, 
a horror  attended  with  fear  manifestly  seized  me,  but  I was  not 
interiorly  terrified  and  in  horror,  but  exteriorly,  because  I knew 
that  the  spirit  was  of  such  a quality  : he  was  also  seen , and 


540 


EXODUS. 


[Chap.  xi. 


appeared  as  an  obscure  cloud  with  little  stars  moveable  in  the 
cloud  / moveable  stars  signify  falsities,  but  fixed  stars  truths  : 
he  applied  himself  to  my  left  side  towards  the  bach  ; and  he 
also  began  to  reprove  me  from  the  things  done  and  thought, 
which  he  pressed  forth  from  my  memory,  and  interpreted  unfa- 
vourably / but  he  was  hindered  by  the  angels,  who  were  also 
yfi'esent : when  he  apperceived  that  he  was  attendant  upon 
another,  and  not  a man  of  his  own  earth,  he  began  to  speak 
with  me,  and  to  say,  that  when  he  comes  to  a man,  he  knows  all 
aiid  singular  the  things  which  the  man  has  done  and  thought  / 
also  that  he  severely  reproves  him,  and  likewise  chastises  him 
with  various  pains. 

7804.  But  the  spirits  who  instruct  apply  themselves  also  to 
the  left  side  of  those  whom  they  instruct,  but  7nore  in  front  / 
they  also  reprove,  but  gently,  and  presently  teach  how  they 
ought  to  live : they  appear  also  obscure,  but  7iot  as  the  former 
like  clouds,  but  as  clothed  with  sackcloth ; these  latter  are 
called  instructors,  but  the  former  chastisers. 

7805.  When  these  spirits  are  present,  the  angelic  spirits 
also,  who  are  likewise  from  their  earth,  are  present,  and  take 
their  seat  at  the  head,  omd  as  it  were  fill  it  in  a special  manner  ; 
their  presence  is  also  perceived  there  as  a gentle  breathing,  for 
they  are  afraid  lest  the  man,  from  their  allapse  [sliding  to ] 
a7id  influx,  should  perceive  the  least  either  of  pain  or  of  anxiety : 
they  ride  the  chastising  and  instructing  spirits,  preventing  the 
former  from  doing  worse  to  the  man  than  is  permitted  by  the 
Lord , and  enjoining  the  latter  to  say  the  truth : with  those 
angelic  spirits  it  has  also  been  granted  to  speak. 

7806.  There  are  two  signs,  which  appear  to  those  spirits, 
when  they  are  attendant  on  man:  they  see  an  old  mmi  of  a 
whitish  looking  face  j this  is  a sign  that  they  should  say  nothmg 
but  what  is  true  / they  see  also  a face  in  the  window,  this  is  a 
sign  that  they  should  depart  thence : both  the  old  man  was  seen 
by  7ne,  and  likewise  the  face  in  the  window  ; and  when  the  lat- 
ter was  seen,  the  spirit  instantly  departed  from  me. 

7807.  When  the  chastising  spirit  was  attendant  upon  me, 
the  angelic  spirits  on  this  occasion  kept  my  face  continually 
cheerful  and  smilmg,  and  the  region  about  the  lips  prominent, 
and  my  mouth  open  • this  the  angels  very  easily  effect  by  in- 
flux ; they  said  that  they  induce  such  a countenance  in  the 
inhabitants  of  their  earth  when  they  are  present. 

7808.  If  man,  after  chastisement  and  instruction,  again 
does  evil , or  thinks  to  do  evil,  and  does  not  restrain  himself  by 
virtue  of  the  precepts  of  truth,  in  this  case,  if  the  chastising 
spirit  returns,  lie  is  more  severely  punished  / but  the  angelic 
spirits  inoderate  the  punishment  according  to  the  intention  in 
what  was  done,  and  according  to  the  will  in  yjhat  was  thought. 

7809.  Spirits  there  speak  with  man,  but  not  vice  versa,  7iian 


7804—7812.] 


EXODUS. 


541 


with  spirits , only  these  words  when  he  is  instructed , that  he 
will  do  so  no  more.  Neither  is  it  allowed  him  to  tell  to  any 
one  of  his  own  companions  or  friends  that  a spirit  has  spoken 
with  him  y if  he  does  this , lie  is  severely  punished.  Those 
spirits  of  Jupiter  supposed  at  first , when  they  were  attendant 
upon  me,  that  they  were  attendant  upon  a man  of  their  own 
earth  / but  when  I spake  in  my  turn  with  them,  and  also  when 
I thought  that  I would  publish  such  things,  and  in  this  case  it 
was  not  allowed  them  to  chastise,  or  to  instruct,  they  remarked 
that  they  were  attendant  upon  ariother. 

7810.  At  another  time  also  a chastising  spirit  cams  to  me, 
and  applied  himself  to  my  left  side  below  the  middle  of  the 
body,  as  before,  and  there  also  was  willing  to  punish  j but  he 
was  driven  away  by  their  angels,  who  were  likewise  present  on 
the  occasion.  lie  then  showed  me  the  kinds  of  punishments, 
which  are  permitted  them  to  inflict  on  the  men  of  their  earth, 
if  they  do  evil  and  intend  to  do  evil  / besides  a pain  of  the 
limbs,  there  was  a painful  straiiness  induced  about  the  middle 
of  the  belly,  which  is  felt  as  a compression  by  a sharp  girdle  / 
there  was  also  a removal  of  respiration  by  turns,  even  to  strait- 
ness ; also  a prohibition  against  eating  any  thing  but  bread ; 
lastly  a denunciation  of  death  if  they  continued  in  like  prac- 
tices, and  on  this  occasion  a privation  of  joy  arising  from  a 
conjugial  partner,  from  children  and  companions,  whence  also 
grief  in  such  cases  is  insinuated. 

7811.  From  these  considerations  it  may  be  manifest,  that 
their  angels,  who  sit  at  the  head,  exercise  a species  of  judication 
over  the  man,  for  the  angels  permit,  moderate,  check,  and  flow- 
in  : but  it  was  given  to  say  to  them,  that  they  ought  not  to 
believe  that  they  judge,  but  that  the  Lord  alone  is  the  judge, 
and  that  from  him.  flow-in,  to  be  at  their  arbitration,  all  things 
which  they  order  and  charge  to  the  chastising  and  instructing 
spirits , and  that  those  things  appear  as  if  from  them . 

7812.  Besides  the  spirits,  of  which  mention  has  now  been 
made,  there  are  given  also  spirits  who  infuse  contrary  persua- 
sions , and  they  are  those  who,  whilst  they  lived  in  the  world, 
were  banished  from  the  society  of  others,  because  they  were  evil  / 
iv hen  they  approach,  there  appears  as  it  were  a flying  fire, 
which  glides  down  near  the  face  ; they  place  themselves  beneath 
at  the  man’s  posteriors,  and  hence  speak  towards  the  parts 
above , they  speak  things  contrary  to  those  which  the  instructor- 
spirit  from  the  angels  said,  viz.,  that  they  ought  not  to  live 
according  to  instruction,  but  at  their  own  disposal  and  license, 
and  like  things  ; they  generally  come  immediately  after  the  de- 
parture of  the  former  spirits  / but  the  men  in  that  earth  know 
who  and  of  what  quality  those  spirits  are,  and  therefore  they 
pay  no  regard  to  them  / nevertheless  they  thus  learn  what  evil 
is.  and  thereby  what  good  is  ; for  by  evil  is  learnt  what  is  good , 


EXODUS. 


54  •- 


[Chap.  xii. 


inasmuch  as  the  quality  of  good  is  known  from  its  contrary  y 
every  perception  of  a thing  is  according  to  reflection  relative  to 
discriminations  arising  from  contraries  in  various  modes  and 
degrees. 

7813.  The  subject  concerning  the  spirits  and  inhabitants 
of  the  planet  Jupiter  will  be  continued  at  the  close  of  the  fob 
loioing  chapter. 


EXODUS- 

CHAPTER  THE  TWELFTH. 


THE  DOCTRINE  OF  CHARITY. 

7814.  MAX  is  so  created  that  lie  can  look  upwards  or  above 
himself,  and  also  look  downwards  or  below  himself.  To  look 
above  himself  is  to  look  to  his  neighbour,  to  his  country,  to  the 
church,  to  heaven,  especially  to  the  Lord  ; but  to  look  below 
himself  is  to  look  to  the  earth,  to  the  world,  and  especially  to 
himself. 

7815.  The  reason  why  to  look  to  his  neighbour,  to  his  conn- 
try,  and  to  the  church,  is  to  look  above  himself,  is,  becanse  this 
is  to  look  to  the  Lord,  for  the  Lord  is  in  charity,  and  it  is  the 
property  of  charity  to  look  to  a man’s  neighbour,  his  country, 
and  the  church,  that  is,  to  will  well  to  them : but  they  look 
below  themselves  who  avert  themselves  from  those  objects,  and 
will  well  only  to  themselves. 

7816.  To  look  above  oneself,  is  to  be  elevated  by  the  Lord, 
for  no  one  can  look  above  himself  unless  he  be  elevated  by 
him  who  is  above : but  to  look  below  himself  is  of  the  man, 
because  in  such  case  he  does  not  suffer  himself  to  be  elevated. 

7817.  They  who  are  in  the  good  of  charity  and  of  faith, 
look  above  themselves,  because  they  are  elevated  by  the  Lord  ; 
but  they  who  are  not  in  the  good  of  charity  and  of  faith,  look 
below  themselves,  because  they  are  not  elevated  by  the  Lord : 
man  then  looks  below  himself,  when  he  turns  the  influx  of  truth 
and  good  from  the  Lord  to  himself:  he  who  turns  to  himself 
the  good  and  truth  flowing-in  from  the  Lord,  sees  himself  and 
the  world  before  himself,  and  does  not  see  the  Lord  with  his 
good  and  truth,  because  they  are  to  the  back  behind  him, 
whence  they  come  into  such  obscurity  in  respect  to  him  that  he 
has  no  concern  about  them,  and  at  length  that  he  denies  them. 


7813“ — 7821.] 


EXODUS. 


54-3 


7818.  By  looking  above  self  and  below  self,  is  meant  to 
regard  as  an  end,  or  to  love  above  all  tilings ; thus  by  looking  * 
above  self,  is  meant  to  regard  as  an  end,  or  above  all  things 
to  love,  what  is  of  the  Lord  and  heaven  ; and  by  looking  be- 
low self,  is  meant  to  regard  as  an  end,  and  above  all  things  to 
love,  what  is  of  self  and  the  world  : the  interiors  of  man  also 
actually  turn  themselves  whither  the  love  turns  itself. 

7819.  Man  who  is  in  the  good  of  charity  and  faith  loves 
also  himself  and  the  world,  but  no  otherwise  than  as  means, 
or  mediums,  conducive  to  the  end  are  loved  ; the  love  of  self 
appertaining  to  him  has  respect  to  the  lcve  of  the  Lord,  for  ho 
loves  himself  as  a mean,  or  medium,  to  the  end  that  he  may 
serve  the  Lord ; and  the  love  of  the  world  appertaining  to  him 
has  respect  to  the  love  of  his  neighbour,  for  he  loves  the  world 
as  a mean,  or  medium,  for  the  sake  of  the  end,  that  he  may 
serve  his  neighbour;  when  therefore  the  mean,  or  medium,  is 
loved  for  the  sake  of  the  end,  it  is  not  the  mean,  or  medium, ' 
that  is  loved,  but  the  end. 

7820.  Hence  it  may  be  seen,  that  they  who  are  in  the  glory 
of  the  world,  that  is,  in  distinguished  emjnence  and  opulence, 
can  alike  look  above  themselves  to  the  Lord,  as  they  who  are 
notin  eminence  and  opulence  ; for  they  then  look  above  them- 
selves when  they  regard  eminence  and  opulence  as  means,  or 
mediums,  and  not  as  the  end. 

7821.  To  look  above  self  is  proper  ( projyriurri ) to  man,  but 
to  look  below  self  is  proper  ( proprium ) to  beasts : hence  it 
follows,  that  so  far  as  man  looks  below  himself  or  downwards, 
so  far  he  is  a beast,  and  also  so  far  an  image  of  hell ; and  that 
so  far  as  he  looks  above  himself  or  upwards,  so  far  he  is  a man, 
and  also  so  far  an  image  of  the  Lord. 


CHAPTEK  XII. 

1.  AND  Jehovah  said  to  Moses  and  to  Aaron  in  the  land 
of  Egypt,  saying ; 

2.  This  month  is  to  you  the  head  of  months,  this  first  is  to 
you  for  the  months  of  the  yeah 

3.  Speak  ye  to  all  the  company  of  Israel,  saying,  In  the 
tenth  of  this  month,  and  let  them  take  to  themselves  every  one 
a cattle*  for  the  house  of  fathers,  a cattle  for  a house. 


* The  translator  is  very  sensible  that  the  expression  a cattle , which  is  here 
adopted,  will  sound  strange  in  the  ears  of  an  English  reader,  and  he  would  have 
been  happy  if  he  could  have  avoided  such  an  offence  against  the  propriety  of  the 
English  language.  He  is  further  sensible  that  the  rendering  of  the  next  verse 


544 


EXODUS. 


[Chap.  xii. 


4.  And  if  the  house  be  too  little  to  be  for  the  cattle,  and  let 
him  take  he  and  his  neighbour  near  to  his  house,  in  the  num- 

* her  of  souls,  every  one  to  the  mouth  of  his  eating,  ye  shall 
number  upon  the  cattle. 

5.  A cattle  entire,  a male,  a son  of  a year  shall  be  to  you, 
from  the  lambs  and  from  the  goats  ye  shall  take  it. 

6.  And  it  shall  be  to  you  for  keeping  even  to  the  fourteenth 
day  of  this  month  ; and  they  shall  kill  it,  all  the  congregation 
of  the  company  of  Israel,  between  the  evenings. 

7.  And  they  shall  take  of  the  blood,  and  shall  give  or  put 
upon  the  two  posts,  and  upon  the  lintel,  upon  the  houses,  in 
which  they  shall  eat  it. 

8.  And  they  shall  eat  the  flesh  in  that  night  roasted  with 
fire,  and  unleavened  bread,  upon  bitters  they  shall  eat  it. 

9.  Eat  not  of  it  raw,  and  boiling  boiled  in  waters  ; but 
roasted  with  fire,  its  head  upon  its  legs,  and  upon  the  middle 
thereof. 

10.  And  ye  shall  not  leave  of  it  even  to  the  morning ; 
and  the  residue  thereof  even  to  the  morning,  ye  shall  burn 
with  fire. 

11.  And  thus  shdll  ye  eat  it,  your  loins  girded,  your  shoes 
on  your  feet,  and  your  staff  in  your  hand,  and  ye  shall  eat  it 
in  haste,  this  is  the  passover  to  Jehovah. 

12.  And  1 will  pass  through  the  land  of  Egypt  in  this  night, 
and  I will  smite  every  first-born  in  the  land  of  Egypt  from  man 
and  even  to  beast ; and  on  all  the  gods  of  Egypt  will  I do 
judgments,  I am  Jehovah. 

13.  And  the  blood  shall  be  to  you  for  a sign  upon  the 
houses,  where  ye  are,  and  I shall  see  the  blood,  and  I will  pass 
by  beside  you,  and  there  shall  not  be  in  you  the  plague  for  the 
destroyer,  in  my  smiting  the  land  of  Egypt. 

14.  And  that  day  shall  be  to  you  for  a memorial,  and  ye 
shall  keep  it  a feast  to  Jehovah,  for  your  generations,  by  an 
eternal  statute  ye  shall  keep  it. 

15.  Seven  days  ye  shall  eat  unleavened  bread  ; also  on  the 
first  day  ye  shall  cause  leaven  to  cease  from  your  houses,  be- 
cause every  one  that  eateth  what  is  leavened,  and  that  soul  shall 

(the  4th)  will  appear  very  uncouth,  as  well  on  account  of  its  variation  from  the 
common  version,  which  Jong  habit  has  familiarized,  as  on  account  of  the  seeming 
obscurity  in  which  the  several  expressions  there  used  are  involved.  The  only 
apology  he  has  to  offer  on  the  occasion,  is,  that  tlie  explication  of  the  internal 
sense  rendered  it  absolutely  necessary  for  him  to  give  the  most  literal  translation 
of  the  original,  and  he  conceived  it  of  far  more  importance  to  be  correct  in  fol- 
lowing his  author,  than  in  adjusting  his  expressions  to  the  reader’s  ear.  In  regard 
to  the  expression  a cattle , he  has  been  compelled  to  adopt  it,  because  there  is  no 
other  in  the  English  language  which  can  so  well  express  the  meaning  both  of  the 
author,  and  of  the  original  Hebrew.  The  term  lamb,  adopted  in  our  English  ver- 
sion, it  is  plain,  does  not  convey  the  complete  idea  suggested  by  the  Hebrew 
for  it  appears  from  the  following  verse  (the  5th)  that  the  term  HIP  includes  both 
lambs  ana  goats. 


Chap,  xii.] 


EXODUS. 


545 


be  cut  off  from  Israel,  and  from  the  first  day  even  to  the  seventh 
day. 

16.  And  in  the  first  day  shall  be  a holy  convocation,  and  in 
the  seventh  day  shall  be  a holy  convocation  to  you  ; no  work 
shall  be  done  in  them,  only  what  shall  be  eaten  by  every  soul, 
this  only  shall  be  done  by  you. 

17.  And  ye  shall  observe  unleavened  bread,  because  in  this 
same  day  I have  brought  forth  your  armies  out  of  the  land  of 
Egypt,  and  ye  shall  keep  this  day  for  your  generations  by  an 
eternal  statute. 

18.  In  the  first,  in  the  fourteenth  day  of  the  month  in  the 
evening,  ye  shall  eat  unleavened  bread,  even  to  the  first  and 
twentieth  day  of  the  month  in  the  evening. 

19.  For  seven  days  leaven  shall  not  be  found  in  your  houses, 
because  every  one  that  eateth  what  is  leavened,  and  that  soul 

* shall  be  cut  off  from  the  company  of  Israel,  in  a sojourner  and 
in  one  that  is  a native  in  the  land. 

20.  Ye  shall  eat  no  leavened  thing,  in  all  your  habitations 
ye  shall  eat  unleavened  bread. 

21.  And  Moses  called  all  the  elders  of  Israel,  and  said  to  them, 
Draw  forth  and  take  to  yourselves  a cattle  of  the  flock  accord- 
ing to  your  families,  and  kill  the  passover. 

22.  And  ye  shall  take  a bunch  of  hyssop,  and  dip  it  in  the 
blood  which  is  in  the  bowl,*  and  ye  shall  cause  it  to  reach  to 
the  lintel,  and  to  the  two  posts,  from  the  blood  which  is  in 
the  bowl  ; and  ye  shall  not  go  forth  any  one  out  of  the  door  of 
his  house  even  to  the  morning. 

23.  And  Jehovah  will  pass  through  to  inflict  a plague  upon 
Egypt,  and  he  will  see  the  blood  upon  the  lintel,  and  upon  the 
two  posts,  and  Jehovah  will  pass  by  beside  the  door,  and  will 
not 'give  to  the  destroyer  to  come  to  your  houses  to  inflict  a 
plague. 

24.  And  ye  shall  keep  this  word  for  a statute  to  thee  and  to 
thy  sons  for  ever. 

25.  And  it  shall  be  that  ye  shall  come  to  the  land,  which 
Jehovah  shall  give  unto  you,  as  he  spake,  and  ye  shall  keep 
this  service. 

26.  And  it  shall  be  that  your  sons  shall  say  to  you,  What  is 
this  service  to  you  ? 

27.  And  ye  shall  say,  This  is  the  sacrifice  of  the  passover  to 
Jehovah,  that  he  passed  by  beside  the  houses  of  the  sons  of 
Israel  in  Egypt,  in  his  inflicting  the  plague  on  Egypt,  and 
delivered  our  houses  : and  the  people  bended  themseives,  and 
bowed  themselves. 

28.  And  the  sons  of  Israel  went  and  did  as  Jehovah  com- 
manded Moses  and  Aaron,  so  they  did. 

* The  term  bowl  is  here  adopted  in  preference  to  basin,  because  from  out 
author’s  explication  it  is  manifest  that  it  was  a vessel  of  wood. 

VOL.  VII. 


35 


546 


EXODUS. 


[Chap.  xiL 

29.  And  it  came  to  pass  in  the  middle  of  the  night,  and 
Jehovah  smote  every  first-born  in  the  land  of  Egypt,  from  the 
first-born  of  Pharaoh  about  to  sit  upon  his  throne,  even  to  the 
first-born  of  the  captive  who  was  in  the  house  of  a pit,  and 
every  first-born  of  beast. 

30.  And  Pharaoh  arose  in  that  night,  and  all  his  servants, 
and  all  the  Egyptians,  and  there  was  a great  cry  in  Egypt,  be- 
cause there  was  no  house  where  there  was  not  one  dead. 

31.  And  he  called  Moses  and  Aaron  by  night,  and  said, 
Pise  ye,  go  forth  from  the  midst  of  my  people,  also  you,  also' 
the  sons  of  Israel,  and  go  ye,  serve  Jehovah,  according  as  ye 
spake. 

32.  Also  your  flocks,  also  your  herds  take  ye,  as  ye  spake, 
and  go  ye,  and  bless  also  me. 

33.  And  Egypt  was  urgent  upon  the  people,  by  hastening 
to  send  them  away  out  of  the  land,  because  they  said,  We  all 
die. 

34.  And  the  people  carried  their  dough  before  it  was  leav- 
ened, their  kneading  troughs  were  bound  in  their  garments  upon 
their  shoulder. 

*35.  And  the  sons  of  Israel  did  according  to  the  word  of 
Moses,  and  asked  of  the  Egyptians  vessels  of  silver  and  vessels 
of  gold,  and  garments. 

36.  And  Jehovah  gave  the  grace  of  the  people  in  the  eyes 
of  the  Egyptians  ; and  they  lent  to  them,  and  they  spoiled  the 
Egyptians. 

37.  And  the  sons  of  Israel  journeyed  from  Raamses  to 
Succoth,  as  it  were  six  hundred  thousand  footmen,  besides 
infant. 

38.  And  also  much  mixed  crowd  went  up  with  them,  and 
flock  and  herd,  acquisition  exceedingly  weighty. 

39.  And  they  baked  the  dough  which  they  brought  forth 
out  of  Egypt,  unleavened  cakes,  because  it  was  not  leavened, 
because  they  were  driven  out  from  Egypt,  and  could  not  stay  ; 
and  also  they  made  not  to  themselves  provision  for  the  way 
{viaticum). 

40.  And  the  dwelling  of  the  sons  of  Israel,  by  which  they 
dwelt  in  Egypt,  was  thirty  years,  and  four  hundred  years. 

41.  And  it  was  at  the  end  of  thirty  years,  and  of  four  hun- 
dred years,  and  it  was  in  this  same  day  all  the  armies  of  Jeho- 
vah went  forth  from  the  land  of  Egypt. 

42.  A night  of  watches*  {custodiarum)  was  this  to  Jehovah, 
to  bring  them  forth  out  of  the  land  of  Egypt ; this  is  that  night 
of  watches  to  Jehovah,  for  all  the  sons  of  Israel  to  their  gene- 
rations. 

* What  is  here  rendered  watches  might  be  also  rendered  guards  or  kicpings, 
for  the  original  term  is  the  same  with  what  occurs  in  verse  the  6th,  where  it  is 
said,  “ It  shall  be  to  you  for  keepings  f &c. 


7822,  7823.] 


EXODUS. 


547 


43.  And  Jehovah  said  to  Moses  and  Aaron,  This  is  the. 
statute  of  the  passover,  every  son  of  a stranger  shall  not  eat  it 

44.  And  every  servant  of  man  (mV),  the  purchase  of  silver, 
and  thou  shalt  circumcise  him,  then  shall  he  eat  it. 

44.  A lodger*  ( inquilinus ) and  a hireling  shall  not  eat  it. 

46.  In  one  house  it  shall  be  eaten,  thou  shalt  not  bring  forth 
from  the  house  aught  of  the  flesh  abroad  : and  ye  shall  not 
break  a bone  in  it. 

47.  All  the  company  of  Israel  shall  do  it. 

48.  And  when  a sojourner  sojourneth  with  thee,  and  doeth, 
or  offereth,  the  passover  to  Jehovah,  let  every  male  be  circum- 
cised to  him,  and  then  let  him  come  near  to  do  it,  and  he  shall 
be  as  a native  of  the  land  : and  every  one  uncircumcised  shall 
not  eat  it. 

49.  One  law  shall  be  to  the  native  and  to  the  sojourner 
sojourning  in  the  midst  of  you. 

50.  And  all  the  sons  of  Israel  did  as  Jehovah  commanded 
Moses  and  Aaron,  so  they  did. 

51.  And  it  was  in  this  same  day  Jehovah  brought  forth  the 
sons  of  Israel  out  of  the  land  of  Egypt  as  to  their  armies. 


THE  CONTENTS. 

7822.  THE  subject  treated  of  in  this  chapter,  in  the  inter- 
nal sense,  is  concerning  the  liberation  of  those  who  are  of 
the  spiritual  church,  and  concerning  the  damnation  of  those 
who  are  in  faith  separate  from  charity  ; the  damnation  of  these 
latter,  and  the  liberation  of  the  former,  is  represented  by  the 
passover ; and  the  states,  as  to  the  charity  and  faith  of  those 
who  are  liberated,  by  the  things  to  be  observed  on  the  days  of 
the  passover. 

7823.  In  the  supreme  sense  by  the  passover  is  represented 
the  damnation  of  the  unfaithful,  and  the  liberation  of  the  faith- 
ful by  the  Lord,  when  he  was  glorified  ; their  state,  what  it. 
was  at  that  time,  and  what  it  will  be  afterwards,  as  well  in 
the  universal  as  in  every  particular,  is  described  by  the  statutes 
of  the  passover  in  that  supreme  sense. 

* We  have  no  word  in  the  English  language  to  express  the  full  sense  of  the 
term  inquilinus , as  it  is  here  used  by  our  author,  and  which  is  here  rendered 
lodger.  Suffice  it  to  observe,  that  the  term  is  applied  to  denote  those  from  the 
neighbouring  nations,  who  were  brought  up  and  educated  amongst  the  children 
cf  Israel,  but  yet  were  not  of  the  children  of  Israel. 


548 


EXODUS. 


[Chap.  xii. 


THE  INTERNAL  SENSE. 

7824.  YERSES  1,  2.  And  Jehovah  said  to  Moses  and  to 
Aaron  in  the  land  of  Egypt,  saying,  This  month  is  to  you  the 
head  of  months,  this  first  is  to  you  for  the  months  of  the  year. 
And  Jehovah  said  to  Moses  and  to  Aaron,  signifies  information 
by  truth  divine.  In  the  land  of  Egypt,  signifies  when  as  yet 
they  who  were  of  the  spiritual  church  were  in  the  neighbour- 
hood of  those  who  infested.  Saying,  This  month  is  to  you  the 
head  of  months,  signifies  this  state,  that  it  is  the  principal  of 
all  states.  This  first  is  to  you  for  the  months  of  the  year,  signi- 
fies the  beginning  from  which  all  following  states  to  eternity 
were  derived. 

7825.  “And  Jehovah  said  to  Moses  and  to  Aaron.” — That 
hereby  is  signified  information  by  truth  divine,  appears  from 
the  signification  of  saying,  when  by  Jehovah  concerning  what 
was  to  be  instituted  in  the  church,  as  denoting  information, 
for  to  say  involves  the  things  which  follow  ; and  from  the 
representation  of  Moses  and  Aaron,  as  denoting  truth  divine, 
Moses  the  truth  immediately  proceeding  from  the  Divine  Being 
or  Principle,  Aaron  what  proceeds  mediately,  see  n.  7009, 
7010,  7089,  7382. 

7826.  “In  the  land  of  Egypt.” — That  hereby  is  signified 
when  as  yet  they  who  were  of  the  spiritual  church  were  in  the 
neighbourhood  of  those  who  infested,  appears  from  the  signi- 
fication of  the  land  of  Egypt,  as  denoting  where  they  are  who 
infest;  for  by  Pharaoh  and  by  the  Egyptians  are  represented 
and  signified  those  of  the  church  who  have  been  in  faith 
separate  from  charity,  and  in  the  other  life  infest  the  well- 
disposed,  see  n.  6692,  7097,  7107,  7110,  7126,  7142,  7317, 
and  by  the  land  of  Egypt  the  infestations  themselves,  n.  7278 ; 
but  by  the  sons  of  Israel  are  represented  those  who  were  of  the 
spiritual  church,  and  were  infested,  n.  6426,  6637,  6862, 
6868,  7035,  7002,  7198,  7201,  7215,  7223;  that  these  were 
in  the  neighbourhood  of  those  who  infested  in  the  other  life, 
seen.  7240;  this  neighbourhood,  or  nearness,  is  signified  by 
the  sons  of  Israel  being  in  the  midst  of  the  land  of  Egypt, 
viz.,  in  the  land  of  Goshen ; and  the  infestations  are  signified 
by  the  burdens  imposed  upon  them : hence  now  it  is  evident, 
that  by  the  expression,  “ Jehovah  said  to  Moses  and  to  Aaron 
in  the  land  of  Egypt,”  is  signified  information  by  truth  divine, 
when  as  yet  they  who  were  of  the  spiritual  church  were  in  the 
neighbourhood  of  those  who  infested. 

7827.  “ Saying,  This  month  is  to  you  the  head  of  months.” — 
That  hereby  is  signified  this  state  that  it  was  the  principal 
of  all  states,  appears  from  the  signification  of  month,  as  denoting 
the  end  of  a former  state  and  the  beginning  of  a following  one, 


7824—7829.] 


EXODUS. 


5.49 


thus  a new  state,  see  n.  3814 ; and  from  the  signification  of  the 
head,  when  it  is  predicated  of  the  months  of  the  year,  and  in 
the  internal  sense  of  states  of  life,  as  denoting  a principal : 
hence  it  is  manifest,  that  by  this  month  is  to  you  the  head  of 
months,  is  signified  this  state  that  it  was  the  principal  of  all 
states:  the  reason  why  that  state  is  the  principal  of  all,  is  con- 
tained in  what  follows. 

7828.  “This  first  is  to  you  for  the  months  of  the  year.”— ^ - 
That  hereby  is  signified  the  beginning  from  which  all  following 
states  to  eternity  are  derived,  appears  from  the  signification 
of  being  the  first,  when  it  is  said  of  the  months  of  the  year, 
and,  in  the  internal  sense,  of  states  of  life,  as  denoting  the; 
beginning;  and  from  the  signification  of  months,  as  denoting 
states,  see  just  above,  n.  7827  ; and  from  the  signification  of 
year,  as  denoting  a period  of  life  from  beginning  to  end,  see 
n.  2906  ; in  the  present  case,  because  it  is  said  of  those  who 
are  of  the  spiritual  church  in  the  other  life,  the  period  of 
whose  life  has  a beginning,  but  not  an  end ; by  year  is  sig- 
nified a period  of  life  from  the  beginning  to  eternity ; that 
year  has  also  this  signification,  see  n.  2906.  The  reason  why 
this  month  was  made  the  head  of  months,  and  the  first  of  all. 
is,  because  by  it  is  signified  the  beginning  of  the  liberation  of 
those  who  are  of  the  spiritual  church,  and  who  hav^  been  to 
this  time  in  a state  of  captivity,  because  detained  in  the  lower 
earth,  and  there  infested  by  the  evil,  who  are  represented  by 
Pharaoh  and  the  Egyptians : the  reason  why  their  first  state, 
when  they  were  liberated,  was  the  principal  of  all,  and  the  be- 
ginning from  which  all  the  following  to  eternity  were  derived, 
is,  because  they  who  were  there  were  liberated  by  the  coming 
of  the  Lord  into  the  world,  and  because  without  the  coming  of 
the  Lord  into  the  world  they  could  not  in  any  wise  have  been 
saved ; and  because  they  were  then  liberated  when  the  Lord 
rose  again;  hence  it  is  evident  that  that  state,  viz.,  when  they 
were  liberated,  was  to  them  the  principal  of  all  states : the 
case  was  similar  also  afterwards  with  all  those  who  were  of  the 
spiritual  church,  who  could  not  in  any  wise  have  been  saved, 
unless  the  Lord  had  come  into  the  world,  and  glorified  his 
human  principle,  that  is,  made  it  divine  : that  they  who  were 
of  the  spiritual  church  before  the  Lord’s  • coming,  were  de- 
tained in  the  lower  earth,  and  were  liberated  and  saved  by  the 
Lord,  see  n.  6854,  6914;  and  in  general,  that  they  who  are 
of  the  spiritual  church  were  saved  by  the  Lord’s  coming,  see 
n.  2261,  2716,  6372,  7035,  7091  ; wherefore,  in  the  supreme 
sense,  by  those  words  is  signified,  that  the  glorification  and 
resurrection  of  the  Lord  as  to  his  human  principle  is  the  source 
of  all  salvation. 

7829.  Verses  3,  4,  5,  6.  Speak  ye  to  all  the  company  of 
Israel , saying , In  the  tenth  of  this  month , and  let  them  take  to 


550 


EXODUS. 


[Chap.  xii. 

themselves  every  one  a cattle  for  the  house  of  fathers,  a cattle 
for  a house.  And  if  the  house  be  too  little  to  be  for  the.  cattle , 
and  let  him  take  he  and  his  neighbour  near  to  his  house  in  the 
number  of  souls , every  one  to  the  mouth  of  his  eating,  ye  shall 
number  upon  the  cattle.  A cattle  entire,  a male,  a son  of  a 
year , shall  be  to  you  * from  the  lambs  and  from  the  goats  ye 
shall  take  it.  And  it  shall  be  to  you  for  keeping  even  to  the 
fourteenth  d,ay  of  this  month  / and  they  shall  kill  it,  all  the 
congregation  of  the  company  of  Israel  between  the  evenings. 
Speak  ye  to  all  the  company  of  Israel,  saying,  signifies  influx 
with  information  of  all  who  are  of  the  spiritual  church.  In 
the  tenth  of  this  month,  signifies  the  state  of  the  initiation  of 
the  interiors.  And  let  them  take  to  themselves  every  one  a 
cattle,  signifies  as  to  innocence.  For  the  house  of  fathers,  a 
cattle  for  a house,  signifies  according  to  the  specific  good  of 
every  one.  And  if  the  house  be  too  little  to  be  for  the  cattle, 
signifies  if  particular  good  be  not  sufficient  for  innocence.  And 
let  him  take  he  and  his  neighbour  near  to  his  house,  sig- 
nifies conjunction  with  the  proximate  good  of  truth.  In  the 
number  of  souls,  every  one  to  the  mouth  of  his  eating,  ye 
shall  number  upon  the  cattle,  signifies  thereby  the  filling  of 
good  for  innocence  from  so  many  truths  of  good  according  to 
the  appropriation  thereof.  A cattle  entire,  signifies  innocence 
unspotted.  A male,  signifies  which  is  of  the  faith  of  charity. 
A son  of  a year  shall  be  to  you,  signifies  a full  state.  From  the 
lambs  and  from  the  goats  ye  shall  take  it,  signifies  the  good  of 
innocence  interior  and  exterior.  And  it  shall  be  to  you  for  keep- 
ing, signifies  the  time  and  state  of  initiation.  Even  to  the  four- 
teenth day  of  this  month,  signifies  to  a holy  state.  And  they 
shall  kill  it,  all  the  congregation  of  the  company  of  Israel, 
signifies  preparation  for  enjoyment  by  all  in  general  who  are 
of  the  spiritual  church.  Between  the  evenings,  signifies  the 
last  state  and  the  first. 

7830.  “ Speak  ye  to  all  the  company  of  Israel,  saying.” — 
That  hereby  is  signified  influx  with  information  of  all  who  are 
of  the  spiritual  church,  appears  from  the  signification  of  speak- 
ing, as  denoting  influx,  see  n.  2951,  5481,  5743 ; that  it  also 
denotes  information,  viz.,  about  the  things  to  be  observed  when 
they  are  liberating,  is  evident  from  what  follows ; and  from 
the  signification  of  the  company  of  Israel,  as  denoting  all  truths 
and  goods  in  the  complex ; for  by  the  company  of  Israel  are 
meant  all  the  tribes,  that  is,  all  things  of  truth  and  good,  or  all 
things  of  faith  and  charity,  as  may  be  seen,  n.  3858,  3926,  4060, 
6335  ; and  because  those  things  are  signified,  by  'the  company 
of  Israel  are  signified  those  who  are  of  the  spiritual  church,  n. 
6337,  for  truths  and  goods  constitute  the  church  ; that  by  the 
sons  of  Israel  is  represented  the  spiritual  church,  see  n.  6426, 
6637,  6862,  6868,  7035,  7062,  7198,  7201,  7215,  7223, 


7830 — 7832.] 


EXODUS. 


551 


7831.  “In  the  tenth  of  this  month. n — -That  hereby  is  sig- 
nified the  state  of  the  initiation  of  the  interiors,  appears  from 
the  signification  of  tenth,  viz.,  day,  as  denoting  the  state  of  the 
interiors,  for  by  day  is  signified  state,  n.  23,  487,  488,  493,  576, 
893,  1738,  2788,  3462,  3785,  4850,  5672,  and  by  ten  are  signi- 
fied remains,  n.  576,  1906,  2284,  that  is,  truths  and  goods  stored 
up  by  the  Lord  in  man’s  interiors,  n.  1050,  1906,  2284,  5135, 
5897,  7560,  7564  ; and  whereas  remains  are  in  the  interiors, 
and  man  by  them  is  prepared  and  initiated  to  receive  good  and 
truth  from  the  Lord,  therefore  by  the  tenth  day  is  here  signified 
a state  of  the  initiation  of  the  interiors  : that  man  by  remains 
is  regenerated,  consequently  is  initiated  to  receive  the  influx 
of  good  and  truth  from  the  Lord,  see  n.  5342,  5898,  6156,  and 
that  by  them  man  communicates  with  heaven,  n.  7560,  for 
those  goods  and  truths  are  from  the  Lord,  and  not  from  man, 
n.  7564;  by  month  is  signified  an  entire  state  from  the  begin- 
ning to  its  end,  n.  3814,  thus  the  whole  state  of  liberation,  which 
is  signified  by  the  passover  in  the  complex  : from  these  con- 
siderations it  is  evident,  that  by  in  the  tenth  of  this  month 
is  signified  a state  of  the  initiation  of  the  interiors:  this  state, 
viz.,  of  the  initiation  of  the  interiors,  was  from  the  tenth  day 
of  that  month  even  to  the  fourteenth  day  thereof,  within 
which  days  the  paschal  cattle  was  to  be  in  keeping  ; by  the 
paschal  cattle  is  signified  the  good  of  innocence,  which  is 
the  inmost  good,  thus  that  this  inmost,  with  the  interiors  in 
which  it  is,  in  the  mean  time  should  be  secluded  and  withheld 
from  such  things  as  defile : this  state  is  the  state  of  the  initia- 
tion of  the  interiors,  that  is,  of  preparation  to  receive  the  influx 
of  good  -and  truth  from  the  Lord.  This  is  the  holy  thing  or 
principle  which  is  contained  in  these  words,  for  without  a holy 
thing  or  principle  stored  up  within,  it  would  not  have  been 
commanded,  that  in  the  tenth  of  the  month  the  paschal  cattle 
should  be  taken,  and  should  be  kept  even  to  the  fourteenth  day, 
nor  that  afterwards  it  should  be  slain  between  the  evenings, 
and  should  be  eaten  roasted  with  fire,  not  boiled  with  waters, 
that  they  should  not  leave  any  thing  of  it  to  the  morning,  that 
they  should  burn  the  residue  with  fire,  that  they  should  not 
break  its  bone,  and  several  particulars,  which,  it  must  be  plain 
to  every  considerate  person,  must  involve  holy  things,  with 
which  no  one  as  yet  is  acquainted;  and  that  those  holy  things 
are  spiritual  things,  which  are  of  the  church,  and  of  heaven, 
and  which  relate  to  the  Divine  Being  or  Principle,  from  whom 
have  descended  singular  the  things  of  the  Word. 

7832.  “And  let  them  take  to  themselves  every  one  a cat- 
tle ” — That  hereby  is  signified  as  to  innocence,  appears  from 
the  signification  of  a lamb  or  a she-goat,  which  here  are  the  cat- 
tle, as  denoting  innocence,  a lamb  the  innocence  of  the  interior 
man,  and  a she-goat  the  innocence  of  the  exterior,  n.  3519. 


552 


EXODUS. 


[Chap,  xii 

7833.  “For  the  house  of  fathers,  a cattle  for  a house.”— 
That  hereby  is  signified  according  to  the  specific  good  of  every 
one,  appears  from  the  signification  of  the  house  of  fathers,  as 
denoting  the  good  of  one  family  distinct  from  the  good  of 
another ; for  by  the  house  of  a father  is  signified  a man  as  to 
internal  good,  n.  3128.  The  case  herein  is  this  : by  all  the 
tribes  of  Israel  are  signified  all  the  goods  and  truths  of  faith 
and  charity  in  one  complex ; and  by  each  tribe  one  genus  of 
good  or  truth,  see  n.  3858,  3926,  3939,  4060,  6335,  6337,  6640  ; 
thus  by  each  family  within  its  tribe,  is  signified  specific  good, 
consequently  the  good  of  one  specifically  distinct  from  the  good 
of  another;  but  by  the  house  of  fathers  within  a family  was 
signified  the  particular  good  of  one  species : the  reason,  why 
those  things  were  signified  by  the  tribes,  the  families  and 
houses,  into  which  the  sons  of  Israel  were  distinguished,  was, 
that  they  might  represent  heaven,  for  goods  are  there  distin- 
guished in  the  genus,  in  the  species,  and  in  the  particular,  and 
according  to  them  the  angels  are  conjoined : it  is  to  be  noted, 
that  the  good  of  one  is  in  no  case  given  exactly  alike  to  the 
good  of  another,  but  that  they  are  various,  and  so  various,  that 
they  are  distinct  into  universal  superior  genera,  and  these  into 
inferior,  even  to  singular  and  most  singular;  that  the  goods  of 
love  and  of  faith  are  so  various,  see  n.  684,  690,  3241,  3267, 
3744,  3745,  3746,  3986,  4005,  4149,  5598,  7236.  Hence  now 
it  is  evident  why  it  was  commanded,  that  they  should  take  to 
themselves  each  a cattle  for  the  house  of  fathers,  a cattle  for  a 
house. 

7834.  “ And  if  the  house  be  too  little  to  be  for  the  cattle.” 
— That  hereby  is  signified  if  particular  good  be  not  sufficient 
for  innocence,  appears  from  the  signification  of  house,  as  denot- 
ing particular  good,  see  just  above,  n.  7833  ; and  from  the  sig- 
nification of  being  too  little,  as  denoting  not  to  be  sufficient ; 
and  from  the  signification  of  the  cattle,  as  denoting  innocence, 
see  also  just  above,  n.  7832. 

7835.  “ And  let  him  take  he  and  his  neighbour  near  to  his 
house.” — That  hereby  is  signified  conjunction  with  the  prox- 
imate good  of  truth,  appears  from  the  signification  of  taking, 
viz.,  with  a near  neighbour  one  cattle  together,  as  denoting  con- 
junction ; and  from  the  signification  of  a neighbour  near  to  his 
house,  as  denoting  the  proximate  good  of  truth ; that  a neigh- 
bour near  denotes  proximate,  is  evident ; and  that  house  denotes 
good,  see  above,  n.  7833  : it  is  said  the  good  of  truth,  because 
the  subject  treated  of  is  concerning  those  who  are  of  the  spir- 
itual church,  amongst  whom  is  the  good  of  truth,  for  the  good 
of  truth  is  truth  in  the  will  and  in  the  act;  for  when  the  truth 
of  faith  is  received  with  the  affection  which  is  of  charity,  in 
this  case  it  is  implanted  in  the  interiors  of  the  mind  ; and  when 
the  truth  is  re-produced,  the  affection  also  to  which  the  truth 


7833— 7836.] 


EXODUS. 


553 


was  adjoined  is  re-produced,  and  appears  under  the  face  of 
good ; hence  now  it  is,  that  the  good  of  that  church  is  the  goftti 
of  truth,  which  is  also  called  spiritual  good. 

7836.  44  In  the  number  of  souls  every  one  to  the  mouth  of 
his  eating,  ye  shall  number  upon  the  cattle.” — That  hereby  is 
signified  the  filling  thus  of  good  for  innocence  from  so  many 
truths  of  good  according  to  its  appropriation,  appears  from  the 
signification  of  the  number  of  souls,  as  denoting  so  many  truths 
of  good  ; for  number  in  the  Word  is  predicated  of  truth,  and 
soul  of  spiritual  good  ; and  from  the  signification  of  to  the  mouth 
of  his  eating,  as  denoting  according  to  its  appropriation  ; that 
to  eat  denotes  appropriation,  see  n.  3168,  3513,  3596,  3832  ; 
and  from  the  signification  of  cattle,  as  denoting  innocence,  see 
above,  n.  7832  ; the  filling  of  good  for  innocence  is  signified 
by  taking  from  the  house  of  a near  neighbour  in  that  number, 
that  it  may  be  sufficient  for  the  cattle  ; that  house  denotes  good, 
see  above,  n.  7833.  It  is  said  the  truth  of  good,  and  by  it,  is 
meant  the  truth  which  is  from  good  ; for  they  who  are  of  the 
spiritual  church,  when  they  are  regenerating,  are  introducing 
to  the  good  of  charity  by  the  truth  of  faith  ; but  when  they  are 
introduced  to  the  good  which  is  of  charity,  the  truths  which  are 
thence  afterwards  born  are  called  the  truths  of  good.  But  how 
the  case  is  with  the  things  contained  in  this  verse,  cannot  in 
any  wise  be  known,  unless  it  be  known  how  the  case  is  with 
the  societies  in  heaven  ; for  the  consociations  of  the  sons  of 
Israel  according  to  tribes,  families,  and  houses,  represented 
those  societies  ; with  the  societies  in  heaven  the  case  is  this : 
the  universal  heaven  is  one  society,  which  as  one  man  is  ruled 
by  the  Lord  ; the  general  societies  there  are  as  many  as  the 
members,  the  viscera,  and  the  organs  in  man  ; but  the  special 
or  specific  societies  are  as  many  as  viscerula  [little  viscera] 
within  each  content  of  a viscus,  a member,  and  an  organ ; and 
the  particular  societies  are  as  many  as  in  these  there  are 
lesser  parts  constituting  a greater;  that  this  is  the  case,  is  evi- 
dent from  the  correspondences  of  man,  and  of  his  members, 
organs,  and  viscera,  with  the  Grand  Man,  that  is,  heaven,  treated 
of  from  experience  at  the  close  of  several  chapters  above  : from 
these  considerations  it  may  be  manifest  how  the  case  is  with 
the  distinction  of  societies  in  heaven.  But  with  each  society 
in  particular  the  case  is  this  : it  consists,  of  several  angels,  who 
agree  together  as  to  goods,  the  goods  are  various,  for  each  has 
a peculiar  good  ; but  those  various  goods  agreeing  together  are 
arranged  by  the  Lord  into  such  a form,  that  together  they  pre- 
sent.one  good;  such  societies  represented  the  houses  of  the 
fathers  amongst  the  sons  of  Israel ; this  is  the  reason  why  the 
sons  of  Israel  were  not  only  distinguished  into  tribes,  but  also 
into  families,  and  houses ; and  when  they  are  named,  that  the 
names  of  their  fathers  in  order  even  to  the  tribe  are  mentioned,. 


554 


EXODUS. 


[Chap.  xii. 

as  concerning  the  father  of  Samuel,  that  he  was  of  mount 
Ephraim,  whose  name  was  Elkanah,  the  son  of  Jeroham,  the 
son  of  Elihu,  the  son  of  Tahu,  the  son  of  Zoph,  1 Sam.  i.  1 ; 
also  concerning  the  father  of  Saul,  that  he  was  of  Benjamin,  his 
name  Kish,  the  son  of  Abiel,  the  son  of  Zeror,  the  son  of  Ba- 
horath,  the  son  of  Aphiah,  the  son  of  a man  a Jeminite,  1 Sam. 
ix.  1 ; so  concerning  very  many  others  ; such  mention  was  made, 
to  the  intent  that  in  heaven  might  be  known  the  quality  of  the 
good,  which  being  successively  derived  from  the  first  father, 
was  represented  by  him.  Moreover  in  heaven  the  case  is  this  : 
if  a society  be  not  complete,  as  it  ought  to  be,  in  this  case  there 
are  taken  elsewhere,  from  some  neighbouring  society,  as  many 
as  may  fill  the  form  of  that  good,  according  to  the  necessity  in 
each  state  and  its  changes,  for  the  form  of  good  varies  as  the 
state  is  changed.  But  it  is  further  to  be  noted,  that  in  the  third 
or  inmost  heaven,  which  is  next  above  the  heaven  where  the 
spiritual  are  (for  these  constitute  the  middle  or  second  heaven), 
innocence  reigns,  inasmuch  as  the  Lord,  who  is  innocence  itself, 
flows-in  immediately  into  that  heaven  ; whereas  into  the  second 
heaven,  where  the  spiritual  are,  the  Lord  flows-in  with  inno- 
cence mediately,  viz.,  through  the  third  heaven;  this  influx  it 
is,  by  which  the  societies  in  the  second  heaven  are  disposed  or 
arranged  in  order  according  to  their  goods ; wherefore  accord- 
ing to  the  influx  of  innocence  the  states  of  good  are  changed, 
and  consequently  the  conjunctions  of  the  societies  there  are 
varied.  From  these  considerations  it  may  be  manifest,  how 
the  things  are  to  be  understood  which  are  in  this  verse  in  the 
internal  sense,  viz.,  that  if  the  particular  good  of  any  one  is  not 
sufficient  for  innocence,  conjunction  shall  be  effected  with  the 
proximate  good  of  truth,  that  good  may  be  filled  for  innocence 
from  so  many  truths  of  good,  according  to  the  appropriation 
thereof. 

7837.  “ A cattle  entire.” — That  hereby  is  signified  innocence 
unspotted,  appears  from  the  signification  of  a cattle,  as  denot- 
ing innocence,  see  above,  n.  7832  ; and  from  the  signification 
of  entire,  as  denoting  without  blemishes,  thus  unspotted : the 
reason  why  it  was  to  be  without  blemishes  and  unspotted,  is, 
because  every  blemish,  or  spot,  signifies  some  false  or  evil  in 
the  spiritual  world. 

7838.  “A  male.” — That  hereby  are  signified  the  things 
which  are  of  the  faith  of  charity,  appears  from  the  signification 
of  a male,  as  denoting  the  truth  of  faith,  see  n.  2046,  4005,  thus 
the  faith  of  charity,  for  the  truth  of  faith  is  not  the  truth  of 
faith,  unless  it  be  with  the  good  of  charity,  especially  from  it. 
The  reason  why  the  paschal  cattle  was  to  be  a male  was,  be- 
cause the  paschal  cattle  signified  the  innocence  of  those  who 
were  of  the  spiritual  church  ; and  they  who  are  of  the  spirit- 
ual church  are  in  no  other  good  than  what  in  itself  is  the  truth 


7837 — 7840.] 


EXODUS. 


555 


of  faith,  for  this,  the  truth  of  faith,  is  called  good,  when  it  is  put 
into  act  from  the  affection  of  charity,  see  n.  7835;  hence  it  is 
that  the  cattle  was  to  be  a male.  In  other  cases  in  the  sacri- 
fices female  cattle  were  also  employed,  when  worship  from  good 
was  to  be  represented. 

7839.  “ A son  of  a year  shall  be  to  you.” — That  hereby  is 
signified  a full  state,  appears  from  the  signification  of  a son,  as 
denoting  truth,  see  n.  489,  491,  533,  1147,  2623,  2803,  2813, 
3373.  3704 ; and  from  the  signification  of  a year,  as  denoting  an 
entire  period  from  beginning  to  end,  see  n.  2906,  thus  denoting 
a full  state.  It  may  be  expedient  to  say  what  is  meant  by  a 
full  state:  a state  is  called  full,  when  the  good  is  such  that 
there  is  not  any  thing  wanting  for  receiving  the  influx  of  inno- 
cence; the  truths  of  faith  conjoined  to  the  good  of  charity, 
causes  good  to  be  such ; for  spiritual  good  receives  its  quality 
from  the  truths  of  faith;  this  is  here  meant  by  the  full  state, 
which  is  signified  by  the  son  of  a year.  But  the  state  is  not 
full,  when  truths  have  not  as  yet  qualified  good,  so  as  to  make 
it  capable  of  receiving  the  corresponding  state  of  innocence; 
the  state  then  first  becomes  a full  state,  when  truths  are  re- 
garded from  good  ; and  it  is  then  not  yet  full,  when  good  is 
regarded  from  truths ; in  this  latter  state  are  they  who  are  re- 
generating, but  in  the  former  are  they  who  are  regenerated  ; 
the  former  are  in  truth  leading  to  good,  but  the  latter  are  in 
truth  which  is  derived  from  good  ; or  the  former  are  in  the 
obedience  of  truth,  but  the  latter  in  the  affection  of  doing  truth  ; 
wherefore  the  former  are  men  of  the  external  church,  but  the 
latter  of  the  internal.  Inasmuch  as  by  the  son  of  a year  was 
signified  a full  state,  therefore  it  was  so  often  commanded,  that 
a lamb  or  a kid  a son  of  a year  should  be  sacrificed,  as  Exod. 
xxix.  38;  Levit.  ix.  3;  xii.  6;  xiv.  10;  xxiii.  12,  18,  19;  Numb, 
vi.  12  ; vii.  15,  87,  88  ; xv.  27 ; xxviii.  9,  11  ; and  where  the 
new  temple  is  treated  of  in  Ezekiel,  it  is  written,  “ The  jprince 
shall  offer  a lamb  the  son  of  his  year  entire  a burnt-offering  for 
the  day  to  Jehovah,  every  morning  he  shall  offer  it,”  xlvi.  13  ; 
where  by  the  new  temple  is  meant  the  Lord’s  spiritual  king- 
dom ; by  the  prince,  they  who  are  in  genuine  truths  and  thence 
in  good ; by  the  burnt-offering  of  a lamb,  the  worship  of  the 
Lord  from  the  good  of  innocence ; and  by  the  son  of  a year,  a 
full  state. 

7840.  “ From  the  lambs  and  from  the  she-goats  ye  shall 
take  it.” — That  hereby  is  signified  the  good  of  innocence  ex- 
terior and  interior,  appears  from  the  signification  of  a lamb,  as 
denoting  the  good  of  innocence,  see  n.  3994 ; and  from  the  sig- 
nification of  a she-goat  or  a kid,  as  denoting  the  good  of 
truth,  in  which  is  innocence,  see  n.  3995,  4005,  4006,  4871 ; 
that  a lamb  denotes  the  interior  good  of  innocence,  and  a kid 
or  a she-goat  the  exterior  good  of  innocence,  see  n.  3519.  It 


556 


EXODUS. 


[Chap.  xii. 

may  be  expedient  briefly  to  say  what  is  meant  by  the  interior 
and  the  exterior  good  of  innocence : in  all  good  there  must 
be  innocence,  to  make  it  good  ; without  innocence  good  is  as 
without  its  soul ; the  reason  is,  because  the  Lord  by  innocence 
flows-in,  and  thereby  vivifies  the  good  appertaining  to  those 
who  are  regenerating ; the  good,  which  innocence  vivifies,  is 
internal  and  external  ; internal  good  appertains  to  those  who 
are  called  men  of  the  internal  church,  but  external  good  ap- 
pertains to  those  who  are  men  of  the  external  church  ; men  of 
the  internal  church  are  they  who  have  qualified  their  good  by 
interior  truths,  such  as  are  those  of  the  internal  sense  of  the 
Word;  but  men  of  the  external  church  are  they  who  have 
qualified  their  good  by  exterior  truths,  such  as  are  those  of  the 
literal  sense  of  the  Word  ; men  of  the  internal  church  are  they 
who  from  the  affection  of  charity  do  good  to  their  neighbour, 
but  the  men  of  the  external  church  are  they  who  do  good  from 
obedience;  every  man,  when  he  is  regenerating,  first  becomes 
a man  of  the  external  church,  but  afterwards  a man  of  the  inter- 
nal church  ; they  who  are  of  the  internal  church  are  in  superior 
intelligence  and  wisdom  to  those  who  are  of  the  external  church, 
and  on  that  account  also  more  interiorly  in  heaven : from  these 
considerations  it  is  now  evident  what  is  meant  by  the  interior 
and  exterior  good  of  innocence. 

7841.  “ And  it  shall  be  to  you  for  keeping.” — That  hereby 
is  signified  the  time  and  state  of  initiation,  appears  from  the 
signification  of  the  tenth  day,  from  which  the  cattle  was  to  be 
in  keeping  to  the  fourteenth  day,  as  denoting  a state  of  the 
initiation  of  the  interiors,  see  n.  7831. 

7842.  “ Even  to  the  fourteenth  day  of  this  month.” — That 
hereby  is  signified  to  a holy  state,  appears  from  the  signification 
of  the  fourteenth  day,  as  denoting  a holy  state ; that  day  de- 
notes state,  see  above,  n.  7831  ; but  fourteen  signify  the  same 
with  seven,  and  that  seven  denote  what  is  holy,  see  n.  395, 
433,  716,  881,  5265,  5268,  for  numbers  multiplied  together  sig- 
nify the  like  thing  as  simple  numbers,  see  n.  5291,  5335,  5708 ; 
hence  it  is  that  the  passover  was  to  begin  on  the  fourteenth  day 
of  the  month,  was  to  continue  seven  days,  and  was  to  close  on 
the  twenty-first  day,  which  day  also  signifies  what  is  holy,  be- 
cause it  arises  from  the  multiplication  of  three  with  seven  : 
hence  it  was,  that  on  the  first  day  of  the  passover  there  was  to 
be  a holy  convocation , and  on  the  twenty-first  day  a holy  con- 
vocation, verse  16. 

7843.  “ And  they  shall  kill  it,  all  the  congregation  of  the 
company  of  Israel.” — That  hereby  is  signified  preparation  for 
enjoyment  by  all  in  general  who  are  of  the  spiritual  church, 
appears  from  the  signification  of  killing,  when  it  is  said  of  the 
lamb  or  of  the  she-goat  to  offer  the  passover,  as  denoting  pre- 
paration for  enjoyment,  viz.,  of  the  good  of  innocence,  which 


7841 — 7844.] 


EXODUS. 


557 


is  signified  by  the  lamb  and  the  she-goat ; and  from  the  signi* 
fication  of  all  the  congregation  of  tlie  company  of  Israel,  as  de- 
noting by  all  in  general  who  are  of  the  spiritual  church,  see 
above,  n.  7830  ; by  the  congregation  of  the  company  are  signi- 
fied the  truths  of  good,  which  belong  to  those  who  are  of  that 
church ; for  congregation  is  predicated  of  truth,  n.  6355,  and 
company  of  good. 

7844.  “ Between  the  evenings.” — That  hereby  is  signified  the 
last  state  and  the  first,  appears  from  the  signification  of  evening, 
as  denoting  a state  of  the  false,  and  also  a state  of  the  ignorance 
of  truth,  for  the  shade  of  the  evening  is  the  false,  and  is  also 
ignorance  of  truth  ; for  all  the  times  of  the  day,  as  all  the  times 
of  the  year,  in  the  spiritual  sense  signify  vicissitudes  of  states  as 
to  truth  and  good,  n.  5672,  5962,  6110  ; their  end  and  their  be- 
ginning is  the  evening,  wherefore  when  it  is  said  between  the 
evenings,  all  states  are  also  involved ; in  the  present  passage 
therefore  by  between  the  evenings  is  . signified  the  state  of  the 
liberation  of  those  who  are  in  truth  from  good,  and  the  state  of 
the  damnation  of  those  who  are  in  the  false  from  evil,  which 
slates  are  signified  by  the  departure  of  the  sons  of  Israel  out  of 
Egypt,  when  the  first-born  were  there  put  to  death  ; that  this  is 
called  the  evening,  is  manifest  from  these  words  inMoses,  “ They 
shall  sacrifice  the  passover  in  the  evening  when  the  sun  shall  set  at 
the  stated  time  of  thy  departure  out  of  Egypt”  Dent.  xvi.  4,  6. 
From  these  considerations  it  is  evident,  that  the  end  of  the 
state  of  infestations  and  the  beginning  of  the  state  of  the  libe- 
ration of  those  who  are  represented  by  the  sons  of  Israel,  is 
meant  by  between  the  evenings  ; with  these  [the  sons  of  Israel] 
from  that  beginning  the  state  tends  to  morning,  which  is  eleva- 
tion into  heaven : and  also  the  end  of  the  state  of  infestation, 
and  the  beginning  of  the  state  of  damnation  of  those  who  are 
represented  by  the  Egyptians,  is  meant  by  between  the  evenings, 
but  the  state  of  these  tends  to  night,  which  is  the  casting  down 
into  hell ; the  casting  down  of  these  latter  into  hell  is  represented 
by  immersion  into  the  red  sea  ( mare  supK) ; but  the  elevation 
of  the  former  into  heaven  is  represented  by  introduction  into  the 
land  of  Canaan.  In  the  Word  throughout  mention  is  made  of 
the  evening,  and  by  it  is  signified  the  last  time  of  the  church,  and 
also  its  first  time,  the  last  wTith  those  amongst  whom  the  church 
ceases,  and  the  first  with  those  amongst  whom  it  commences  ; 
hence  primarily  by  evening  is  signified  the  coming  of  the 
Lord,  for  then  was  the  end  of  the  former  church,  and  the  be- 
ginning of  a ne\V  one ; the  first  state  of  which  is  also  called 
evening,  because  the  man  of  the  church  begins  from  obscure 
light,  and  advances  to  clear  light,  which  to  him  is  morning. 
That  the  coming  of  the  Lord  into  the  world  is  signified  by 
evening  and  morning,  is  manifest  from  Daniel,  “ I heard  one 
holy  one  speaking,  How  long  is  this  vision,  the  continual  sacri- 


558 


EXODUS, 


[Chap.  xii. 


fice,  and  the  transgression,  the  treading  down  of  the  holy  one 
and  of  the  host?  and  he  said  to  me,  Even  to  the  evening , the 
morning , two  thousand  three  hundred,  for  then  shall  the  holy 
one  he  justified,”  viii.  13,  14;  that  by  evening  in  this  passage 
is  meant  the  last  time,  when  the  church  was  altogether  vastated, 
and  the  Lord  came  into  the  world,  and  by  morning  the  light 
and  rising  of  a new  church  from  him,  is  evident.  In  like  man- 
ner in  Zechariah,  “There  shall  be  one  day,  which  shall  be 
known  to  Jehovah,  not  day  nor  night,  because  about  the  time 
of  evening  shall  be  light  f xiv.  7.  And  in  Zephaniah,  “At 
length  let  the  coast  be  for  the  remains  of  the  house  of  Judah, 
they  shall  feed  thereupon  in  the  houses  of  Askelon,  in  the  evening 
they  shall  have  rest , when  Jehovah  their  God  shall  visit  them , 
and  shall  bring  back  their  captivity,”  ii.  7,  w.here  evening  de- 
notes the  first  state  of  the  rising  church;  inasmuch  as  evening 
signified  the  last  state  of  the  old  church,  and  the  first  of  the 
new,  therefore  it  was  commanded  that  Aaron  and  his  sons 
should  cause  a lamp  to  ascend  “ from  evening  even  to  morning 
before  Jehovah,”  Exod.  xxvii.  20,  21.  That  evening  denotes  the 
last  state  of  the  church,  when  the  dense  false  prevails  because 
there  is  no  faith,  and  the  dense  evil  because  there  is  no  charitj7, 
is  evident  from  Jeremiah,  “Woe  unto  you,  because  the  day 
departeth,  because  the  shadows  of  evening  are  inclined ,”  vi.  4. 
And  in  Ezekiel,  “I  spake  to  the  people  in  the  morning,  and 
my  wife  died  in  the  evening ,”  xxiv.  18,  where  wife  denotes  the 
church.  And  in  David,  “ At  the  day-dawn  it  will  flourish,  and 
will  pass  away,  at  evening  he  shall  cut  it  down , it  shall  wither ,” 
Psalm  xc.  6. 

7845.  Verses  7,  8,  9,  10,  11.  And  they  shall  take  of  the 
blood , aiid  shall  give  or  put  it  upon  the  two  posts , and  upon 
the  lintel , upon  the  houses  in  which  they  shall  eat  it.  And 
they  shall  eat  the  flesh  in  that  night  roasted  with  fire , and 
unleavened  bread , upon  bitters  they  shall  eat  it.  Eat  not  of  it 
raw , and  boiling  boiled  in  waters , b ut  roasted  with  fire,  its  head 
upon  its  legs , and  upon  the  7niddle  thereof.  And  ye  shall  not 
leave  of  it  even  to  the  morning,  and  the  residue  thereof  even  to 
the  morning  ye  shall  burn  with  fire.  And  thus  shall  ye  eat  it, 
your  loins  girded,  your  shoes  on  your  feet,  and  your  staff  in 
your  hand  / and  ye  shall  eat  it  in  haste  / this  is  the  passover  to 
Jehovah.  And  they  shall  take  of  the  blood,  signifies  the  holy 
truth  which  is  of  the  good  of  innocence.  And  shall  give  or  put 
it  upon  the  two  posts,  and  upon  the  lintel,  signifies  the  truths 
and  goods  of  the  natural  principle.  Upon  the  houses,  signifies 
those  things  which  are  of  the  will  of  good.  In  which  they  shall 
eat  it,  signifies  enjoyment.  And  they  shall  eat  the  flesh,  signi- 
fies the  enjoyment  of  good.  In  that  night,  signifies  when 
the  damnation  of  the  evil  has  place.  Poasted  with  fire,  signi- 
fies the  good  which  is  of  love.  And  unleavened  bread,  sig- 


EXODUS. 


559 


7845—7847.] 

nifies  purified  from  all  false.  Upon  bitters,  signifies  by  the  un* 
delightful  things  of  temptations.  They  shall  eat  it,  signifies  en- 
joyment. Eat  not  of  it  raw,  signifies  not  without  love.  And 
boiling  boiled  in  waters,  signifies  that  it  shall  not  go  forth  from 
truth.  But  roasted  with  fire,  signifies  that  it  shall  go  forth  from 
love.  Its  head  upon  its  legs  and  upon  the  middle  thereof,  signi- 
fies from  the  inmost  principle  to  the  external.  And  ye  shall  not 
leave  of  it  even  to  the  morning,  signifies  the  duration  of  this 
state  before  a state  of  illustration  in  heaven.  And  the  residue 
thereof  even  to  the  morning  ye  shall  burn  with  fire,  signifies  a 
state  of  means  or  mediums  to  the  end  by  temptations.  And  thus 
shall  ye  eat  it,  signifies  enjoyment  in  a state  of  separation  from 
the  evil  who  infested,  and  conservation  in  such  case.  Your  loins 
girded,  signifies  as  to  the  interiors.  Your  shoes  on  your  feet, 
signifies  as  to  the  exteriors.  And  your  staff  in  your  hand,  sig- 
nifies as  to  middle  principles  or  means.  And  ye  shall  eat  it  in 
haste,  signifies  the  affection  of  separation.  This  is  the  passover 
to  Jehovah,  signifies  the  presence  of  the  Lord,  and  liberation  by 
him. 

7846.  “ And  they  shall  take  of  the  blood.” — That  hereby  is 
signified  the  holy  truth  which  is  of  the  good  of  innocence,  ap- 
pears from  the  signification  of  blood,  as  denoting  the  holy  truth 
proceeding  from  the  Lord,  see  n.  4735,  4978,  7317,  7326;  and 
because  it  is  the  blood  of  a lamb,  by  which  [lamb]  is  signified 
the  good  of  innocence,  n.  3994,  it  denotes  the  holy  truth  which 
is  of  the  good  of  innocence. 

7847.  “And  shall  give  or  put  it  upon  the  two  posts  and 
upon  the  lintel.” — That  hereby  are  signified  the  truths  and  the 
goods  of  the  natural  principle,  appears  from  the  signification 
of  the  posts  of  a door,  as  denoting  the  truths  of  the  natural 
principle;  and  from  the  signification  of  the  lintel,  as  denoting 
the  goods  thereof : the  reason  why  the  posts  and  the  lintel  have 
this  signification,  is,  because  by  a house  is  signified  the  man 
himself,  or  his  mind,  and  by  those  things  which  are  of  a door, 
are  signified  the  things  which  serve  to  introduce  ; that  these  are 
the  truths  and  goods  of  the  natural  principle,  is  evident;  for  the 
natural  man  is  instructed  before  the  rational,  and  the  things 
which  a man  then  learns  are  natural,  into  which  are  successively 
insinuated  things  spiritual,  which  are  interior  things  : hence  it 
is  evident  how  the  natural  principle  as  to  truths  and  goods  is 
serviceable  to  introduce.  Moreover  the  lintel  and  the  posts 
signify  a like  thing  as  the  frontlet  and  the  hands  appertaining 
to  man  ; angelic  ideas  are  such,  that  natural  things  have  re- 
ference to  such  as  are  of  man  ; the  reason  is,  because  the 
spiritual  world  or  heaven  is  in  the  form  of  a man,  and  there- 
fore to  that  form  all  things  of  that  world  have  reference, 
that  is,  all  spiritual  things,  which  are  truths  and  goods,  as 
has  been  shown  at  the  close  of  several  chapters,  in  treating  of 


500 


EXODUS. 


[Chap.  xii. 

correspondences:  and  whereas  natural  things  in  angelic  ideas 
become  spiritual,  so  also  a house,  which  to  them  is  the  mind  of 
man ; the  bed-chambers  and  closets  are  the  interiors  of  the 
mind,  and  the  windows,  the  doors,  the  posts,  and  the  lintels, 
are  the  exteriors  of  the  mind  which  introduce ; inasmuch  as 
angelic  ideas  are  of  such  a quality,  they  are  also  alive ; and  thus 
the  things  in  the  natural  world  which  are  dead  objects,  whilst 
they  pass  into  the  spiritual  world,  become  living  objects;  for 
every  thing  spiritual  is  living,  because  it  proceeds  from  the 
Lord.  That  the  posts  and  the  lintel  have  a like  signification  as 
the  frontlet  and  hands  of  man,  appears  from  these  words  in 
Moses,  “Thou  shalt  love  Jehovah  thy  God  from  thy  whole 
heart,  and  from  thy  whole  soul,  and  from  all  thy  strength  ; thou 
shalt  bind  them  for  a sign  upon  thy  hand , and  let  them  be 
for  frontlets  between  thine  eyes ; and  thou  shalt  write  them 
•upon  the  posts  of  thy  house , and  in  thy  gates”  Deut.  vi. 
5,8,  9;  xi.  13,  18,  20;  because  they  involve  the  like  thing 
both  are  mentioned.  That  the  lintel  and  posts,  in  the  spiritual 
sense,  denote  the  goods  and  truths  of  the  natural  principle,  by 
which  there  is  introduction  to  spiritual  things,  is  manifest  from 
the  description  of  the  new  temple  in  Ezekiel,  by  which  temple 
is  signified  the  spiritual  church  ; posts  and  lintels  are  there 
frequently  mentioned,  and  they  are  also  measured,  which 
would  never  have  been  done,  unless  they  also  signified  some- 
what of  the  church  and  of  heaven,  that  is,  somewhat  spiritual, 
as  in  the  following  passages  in  that  prophet : “The  priest  shall 
take  of  the  blood  of  the  sin-offering,  and  shall  give  or  put  it' 
on  the  post  of  the  house , and  on  the  four  corners  of  the  promi- 
nence of  the  altar,  and  upon  the  post  of  the  gate  of  the  inner 
court , on  the  first  day  of  the  month,”  xlv.  19.  Again,  “ The 
prince  shall  enter  by  the  way  of  the  porch  without,  and  shall 
stand  at  the  post  of  the  gate , and  the  priest  shall  offer  his 
burnt-offering,  then  he  shall  adore  upon  the  threshold  of  the 
gate”  xvi.  2 ; that  by  a temple  is  not  there  meant  a temple, 
but  the  Lord’s  church,  every  one  may  know  ; for  such  things 
as  are  there  described  in  several  chapters  never  came  to  pass, 
nor  will  come  to  pass  ; that  in  the  supreme  sense,  by  a temple 
is  meant  the  Lord  as  to  the  divine  human  principle,  he  him- 
self teaches  in  John  ii.  19,  21,  22;  hence,  in  the  representative 
sense,  by  a temple  is  meant  his  church  : that  an  angel  measured 
the  lintels  of  that  new  temple,  see  Ezek.  xl.  9,  10,  14,  16,  24 ; 
xli.  21,  25,  which  measuring  would  have  been  of  no  importance, 
unless  the  lintel  signified  somewhat  of  the  church,  and  also 
the  numbers.  Inasmuch  as  the  posts  and  the  lintel  signified 
truths  and  goods  in  the  natural  principle,  which  are  serviceable 
for  introduction,  therefore  in  that  new  temple  they  were  made 
square  in  prospect,  Ezek.  xli.  21,  and  therefore  in  the  temple 
of  Solomon  the  posts  were  made  of  olive  wood,  1 Kings  vi.  31, 


7848—7850.] 


EXODUS. 


561 


33  ; olive  wood  signified  the  good  of  truth,  or  the  good  which 
is  of  the  spiritual  church. 

7848.  “Upon  the  houses.” — That  hereby  are  signified  those 
things  which  are  of  the  will  of  good,  appears  from  the  signi- 
fication of  a house,  as  denoting  a man  ( homo ),  see  n.  3128,  and 
as  denoting  the  mind  of  man,  n.  3538,  4973,  5023,  7353,  con- 
sequently that  which  is  of  the  will,  in  the  present  case  what  is 
of  the  will  of  good  : the  reason  why  by  a house  is  also  sig- 
nified the  will,  is,  because  by  it  is  signified  a man,  and  man  is 
man  principally  from  his  will-principle  : moreover,  whether  we 
speak  of  man,  or  of  his  mind,  it  is  the  same  thing;  for  man 
is  not  man  from  the  form  of  his  body,  but  from  his  mind,  and 
man  is  of  such  a quality  as  his  mind  is,  that  is,  such  as  his 
understanding  and  will  are,  especially  such  as  his  will  is. 

7849.  “In  which  they  shall  eat  it.” — That  hereby  is  signi- 
fied enjoyment,  appears  from  the  signification  of  eating,  as 
denoting  appropriation,  see  n.  3168,  3513,  4745,  but  in  the 
present  case  enjoyment,  because  the  subject  treated  of  is  con- 
cerning a state  of  initiation.  The  case  herein  is  this  : they  who 
before  the  Lord’s  coming  were  detained  in  custody  in  the  lower 
earth,  n 6854,  6914,  7091,  7828,  when  they  were  to  be  liberated, 
were  to  be  prepared  to  receive  influx  of  good  and  truth  from 
the  Lord,  for  they  were  to  pass  through  the  middle  of  hell ; 
and  lest  in  that  passage  evils  and  falses  should  flow-in  from  the 
internals  round  about,  therefore  they  were  to  be  prepared,  that 
on  the  occasion  they  might  be  in  a full  state  of  truth  and  good  ; 
but  concerning  that  passage,  by  the  divine  mercy  of  the  Lord, 
more  will  be  said  in  what  follows  : this  preparation,  or  initia- 
tion to  a state  of  the  reception  of  good  and  truth,  is  described 
by  the  things  which  were  to  be  done  between  the  tenth  day  of 
the  month  and  the  fourteenth,  and  which  were  to  be  observed 
about  the  eating  of  the  paschal  lamb. 

7850.  “And  they  shall  eat  the  flesh.” — That  hereby  is  sig- 
nified the  enjoyment  of  good,  appears  from  the  signification  of 
eating,  as  denoting  enjoyment,  see  just  above,  n.  7849  ; and 
from  the  signification  of  flesh,  as  denoting  the  proprium  of  man 
vivified  by  the  divine  human  principle  of  the  Lord,  thus  all  celes- 
tial and  spiritual  good  appertaining  to  man,  see  n.  3813,  6968  :: 
that  flesh  has  this  signification,  was  a thing  most  known  amongst 
the  ancients  ; nevertheless  at  this  day  it  is  so  unknown,  that 
there  is  no  one  but  what  is  surprised  to  hear  of  it;  if  it  be  said, 
that  it  is  a spiritual  thing  which  corresponds,  this  is  not  under- 
stood ; if  it  be  said  that  it  is  a thing  significative,  this  indeed  is 
understood,  but  in  another  sense  than  what  a corresponding, 
significative  is  used  in,  viz.,  as  a thing  altogether  separate,  when, 
yet  a corresponding  spiritual  thing  or  a thing  significative  is 
conjoined  with  that  to  which  it  corresponds,  as  the  sight  of 
man  with  its  eye,  the  hearing  with  its  ear,  the  thought,  whick. 

VOL.  VII. 


EXODUS. 


562 


[Chap.  xii. 


is  spiritual,  with  the  form  of  man’s  interiors,  and  by  it  with  the 
little  organs  of  speech,  or  as  the  will,  which  is  also  spiritual,  is 
conjoined  with  the  muscular  fibres,  by  which  action  is  pro- 
duced ; such  is  the  case  with  every  spiritual  corresponding 
principle,  or  every  thing  significative  in  respect  to  its  natural 
principle,  with  which  there  is  correspondence  : who  cannot  see, 
that  by  flesh  is  not  meant  flesh,  nor  by  blood,  blood,  when  the 
Lord  says  in  John,  “Verily,  verily,  I say  unto  you,  unless  ye 
shall  eat  the  flesh  of  the  Son  of  Man , and  shall  drink  his  blood , 
y e have  not  life  in  you  : whoso  cheweth * my  flesh  and  drinketh 
my  blood  hath  eternal  life,  and  I will  raise  him  up  in  the  last 
day  ; for  my  flesh  is  truly  meat  and  m,y  blood  is  truly  drink,” 
vi.  53,  54,  55,  56  ; that  by  flesh  is  meant  the  divine  good  of  the 
divine  love  of  the  Lord,  which  is  from  his  divine  human  prin- 
ciple, and  by  blood  the  divine  truth  proceeding  from  his  divine 
good,  also  the  reciprocal  principle  of  man,  few  at  this  day 
know,  and  they  who  are  capable  of  knowing,  are  not  willing ; 
the  reason  why  they  are  not  willing  to  know,  is,  because  they 
are  in  no  affection  of  truth  for  the  sake  of  truth,  but  from 
worldly  motives  ; also  because  natural  men  are  willing  to  ap- 
prehend all  things  naturally.  These  observations  are  made,  to 
the  intent  that  it  may  be  known  wliat  is  signified  by  eating 
flesh  in  the  paschal  supper,  consequently  what  in  the  holy  sup- 
per, which  on  that  occasion  was  instituted  : concerning  the 
bread  and  wine,  which  signify  the  same  thing  with  flesh  and 
blood,  in  the  holy  supper,  see  n.  2165,  2177,  2187,  3464,  3478, 
3735,  3813,  4211,  4217,  4735,  4976,  5915.  That  flesh  does  not 
denote  flesh  in  the  spiritual  sense  of  the  word,  besides  being 
manifest  from  other  passages,  is  evident  from  this  in  the  Apoca- 
lypse, “ Come,  and  gather  yourselves  together  to  the  supper  of 
the  great  God,  that  ye  may  eat  che  flesh  of  captains,  and  the 
flesh  of  the  mighty,  and  the  flesh  of  horses,  and  of  them  who 
sit  on  them,  and  the  flesh  of  all  both  free  and  bond,  both  small 
and  great,”  xix.  17,  18,  where  by  flesh  are  signified  goods  of 
various  kinds. 

7851.  “In  that  night.” — That  hereby  is  signified  when  the 
damnation  of  the  evil  has  place,  appears  from  the  signification 
of  night,  as  denoting  a state  of  the  devastation  of  truth  and 
good,  see  n.  221,  709,  2353,  7776,  thus  damnation,  for  when 
there  is  no  longer  truth  and  good,  but  the  false  and  evil,  there 
is  damnation,  in  the  present  case  the  damnation  of  those  who 
infested  them  who  were  of  the  spiritual  church. 

7852.  “ Roasted  with  fire.” — That  hereby  is  signified  the 

* The  word  in  the  original  Latin,  here  rendered  cheweth , is  manduco,  which  is  a 
literal  translation  from  the  Greek  rpuyu,  as  distinct  from  (payu , which  latter  sig- 
nifies to  eat.  In  our  English  version  no  distinction  is  made  between  rpuyu  and 
ipayu,  both  being  rendered  by  eating  ; whereas  it  is  plain  that  some  distinction 
must  needs  be  here  intended,  otherwise  it  is  not  easy  to  assign  a reason  why  dis 
tinct  terms  are  applied. 


7351 — 7854.] 


EXODUS. 


563 


good  which  is  of  love,  appears  from  the  signification  of  roasted 
with  fire,  as  denoting  the  good  of  love,  for  fire  signifies  love, 
n.  934,  4906,  5213,  6314,  6832,  6834,  6849,  7324,  and  roasted 
signifies  that  which  is  imbued  with  love,  consequently  good  : 
in  the  Word  a distinction  is  made  between  what  is  roasted  and 
what  is  boiled,  and  by  roasted  is  signified  good  because  by  fire, 
and  by  boiled  is  meant  truth  because  by  water;  in  like  manner 
in  this  passage,  for  it  is  said,  “ Eat  not  of  it  raw,  and  boiling 
boiled  in  waters , but  roasted  with  fire”  verse  9 ; the  reason  is, 
because  by  the  paschal  lamb  is  signified  the  good  of  innocence, 
which  good  is  the  good  of  love  to  the  Lord.  From  these  con 
siderations  it  is  evident  what  is  meant  by  the  roasted  fish  in 
Luke  xxiv.  42,  43,  in  the  spiritual  sense  ; also  what  by  the  fish 
set  upon  the  fire  of  coals,  when  the  Lord  appeared  to  the  disci- 
ples, concerning  which  it  is  thus  written  in  John,  “When  the 
disciples  came  down  to  land,  they  see  a fire  of  coals  set , and  a 
little  fish  lying  upon  it , and  bread  : Jesus  coineth  and  taketli 
bread,  and  giveth  to  them,  and  the  little  fish  in  like  manner,” 
xxi.  9,  13,  where  by  fish  is  signified  the  truth  of  the  natural 
principle,  n.  991,  but  by  the  fire  of  coals  good,  thus  by  the 
little  fish  tying  upon  it  the  truth  of  spiritual  good  in  the  natural 
principle.  He  who  does  not  believe  that  an  internal  sense  of 
the  Word  is  given,  must  needs  believe  that  no  arcanum  is  in- 
volved in  the  circumstance,  that  when  the  Lord  appeared  to 
the  disciples,  there  was  a fish  upon  a coal  of  fire,  and  that  it 
was  given  to  them  by  the  Lord  to  eat.  Inasmuch  as  by  roasted 
with  fire  is  signified  the  good  which  is  of  celestial  and  spiritual 
love,  therefore,  in  the  opposite  sense,  by  roasted  with  fire  is  sig- 
nified the  evil  which  is  of  self-love  and  the  love  of  the  world, 
as  in  Isaiah,  “ Part  thereof  heburned  with  fire,  upon  part  thereof 
he  eat  flesh,  he  roasted  roast , that  he  might  be  satisfied,  he  was 
also  made  warm  ; and  he  said,  Brother,  I am  made  warm , I 
have  seen  the  fire  : part  thereof  I have  burned  with  fire,  and  I 
have  also  baked  bread  on  the  coals  thereof,  I have  roasted  the 
flesh  and  eaten,”  xliv.  16,  19,  speaking  of  the  worshippers  of  a 
graven  image  by  a graven  image  is  signified  the  false  of  evil, 
which  is  so  described ; to  roast  roast,  and  to  roast  flesh,  is  to 
operate  evil  from  a defiled  love;  that  fire,  in  the  opposite  sense, 
denotes  the  evil  of  self-love  and  the  love  of  the  world,  or  of  the 
lusts  which  are  of  those  loves,  see  n.  1297,  1861,  2446,  5071, 
5215,  6314,  6832,  7324. 

7853.  “And  unleavened  bread.” — That  hereby  is  signified 
what  is  purified  from  all  false,  appears  from  the  signification 
of  what  is  unleavened,  as  denoting  what  is  purified  from  the 
false,  see  n.  2342;  the  reason  why  unleavened  has  this  signifi- 
cation, is,  because  leaven  signifies  the  false,  on  which  subject 
more  will  be  said  in  what  follows. 

7854.  “Upon  bitters.” — That  hereby  is  signified  by  the  un- 


EXODUS. 


[Chap.  xii. 


564- 


delightful  things  of  temptations,  appears  from  the  signification 
of  bitters  or  bitternesses,  as  denoting  things  undelightful,  in  the 
present  case  which  are  of  temptations;  for  the  good  of  inno- 
cence, which  is  represented  by  the  paschal  lamb,  cannot  be 
appropriated  to  any  one,  except  by  temptations  ; by  unleavened 
bread  such  a good  is  signified,  which,  because  it  is  appropriated 
by  temptations,  was  appointed  to  be  eaten  upon  bitters  ; and 
moreover  that  bread  was  to  them  the  bread  of  affliction,  like 
the  manna,  Deut.  viii.  15,  16;  xvi.  3,  because  it  was  without 
leaven,  that  is,  without  any  false  derived  from  evil,  for  man 
dees  not  endure  pure  truth  and  pure  good.  That  things  unde- 
lightful are  signified  by  bitters,  is  evident  from  Isaiah,  “Woe 
to  them  that  say  of  evil  it  is  good,  and  of  good  ijt  is  evil,  to 
them  that  put  hitter  for  sweet  and  sweet  for  hitter ,”  v.  10.  And 
again,  “With  singing  they  shall  not  drink  wine,  strong  drink 
shall  he  hitter  to  them  that  drink,  it,”  xxiv.  9.  That  the  unde- 
lightful  things  of  temptations  are  signified  by  things  bitter,  is 
evident  from  these  words  in  Exodus,  “ At  length  they  came  to 
Marah,  but  they  could  not  drink  the  waters  by  reason  of  hit - 
ter  ness,  because  they  were  hitter : the  people  therefore  mur- 
mured against  Moses,  and  when  he  cried  to  Jehovah,  Jehovah 
showed  him  a piece  of  wood,  which  he  cast  into  the  waters, 
and  the  waters  were  made  sweet : there  he  set  for  him  a statute 
and  a judgment,  because  there  he  tempted  him,”  xv.  23,  24,  25 
And  also  in  the  Revelation,  “There  fell  from  heaven  a great 
star  burning  as  a lamp,  the  name  of  the  star  is  called  worm- 
woody  and  many  men  died  of  the  waters,  because  they  were  made 
hitter ,”  viii.  10,  11 : in  these  passages  bitter  waters  denote  the 
undelightful  things  of  temptations  ; the  men  who  died  of  the 
waters  denote  those  who  fell  away,  sunk  under,  in  temptations. 

7855.  “They  shall  eat  it.” — That  hereby  is  signified  enjoy- 
ment, appears  from  what  was  said  above,  n.  7849. 

7856.  “Eat  not  of  it  raw.” — That  hereby  is  signified  that  it 
should  not  be  without  love,  appears  from  the  signification  of 
eating,  as  denoting  enjoyment,  as  above,  n.  7849  ; and  from  the 
signification  of  raw,  as  denoting  without  the  good  of  love  ; that 
raw  has  this  signification,  is  plain  from  the  signification  of 
roasted  with  fire,  as  denoting  the  good  of  love,  see  above,  n. 
7852,  hence  raw  denotes  what  is  not  roasted  with  fire,  thus  what 
•is  without  love. 

7857.  “And  boiling  boiled  with  waters.” — That  hereby  is 
signified  that  it  shall  not  go  forth  from  the  truth  which  is  of 
faith,  appears  from  the  signification  of  waters,  as  denoting  the 
truths  which  are  of  faith,  see  n.  2702,  3058,  3424,  4976,  5668 ; 
hence  boiled  with  waters  denotes  what  thence  goeth  forth,  that 
is,  the  good  which  is  from  the  truth  of  faith  ; this  good  is  dis- 
tinguished from  the  good  which  is  from  love,  which  is  signified 
by  roasted  with  fire,  n.  7852.  Every  spiritual  good  either  pro* 


7855 — 7859.1 


EXODUS. 


565 


ceeds  from  faith,  that  is,  by  faith,  or  proceeds  from  love ; when 
man  is  regenerating,  the  good  appertaining  to  him  at  that  time 
proceeds  from  the  truth  of  faith,  for  he  then  does  good  accord- 
ing to  truth,  not  from  the  affection  of  truth,  but  from  obedience, 
because  it  was  so  commanded  ; but  afterwards  when  he  is  re- 
generated, he  does  good  from  affection,  thus  from  love  : these 
two  states  appertaining  to  man  are  altogether  distinguished  in 
the  Word,  by  reason  that  man  cannot  be  at  the  same  time  in 
each  state;  he  who  is  in  the  first  state,  cannot  enter  into  the 
other  until  he  is  regenerated  ; and  he  who  is  in  the  other  state, 
ought  not  to  betake  himself  to  the  former  ; if  any  one  betakes 
himself  to  the  former,  he  loses  in  this  case  the  affection  of  doing 
good  from  love,  and  relapses  into  the  state  of  faith,  which  had 
been  serviceable  to  him  to  introduce  to  good,  and  also  he  re- 
lapses out  of  that  state  : this,  in  the  internal  sense,  is  meant  by 
the  Lord’s  words  concerning  the  last  judgment  in  Matthew, 
“Then  he  who  is  upon  the  house,  let  him  not  come  down  to 
take  any  thing  out  of  his  house;  and  he  who  is  in  the  field, 
let  him  not  return  back  to  take  his  garments,”  xxiv.  17,  18  ; 
and  also  by  Lot’s  wife,  “ in  that  she  looked  back  behind  her,” 
Luke  xvii.  31,  32  ; hence  may  be  understood  what  is  meant 
by  enjoying  the  good  which  comes  forth  from  love,  but  not 
which  comes  forth  from  the  truth  of  faith,  which  things  are 
signified  by  eating  flesh  roasted  with  fire,  but  not  boiled  in 
waters.  Inasmuch  as  by  the  sacrifices  and  burnt-offerings  was 
signified  the  worship  of  the  Lord  from  faith  and  love,  by  sacri- 
fices from  faith,  and  by  burnt-offerings  from  love  ; and  whereas 
the  glorification  of  the  Lord,  and  gladness  on  account  of  the 
enjoyment  of  good  things  from  the  Lord,  was  signified  by  re- 
pasts made  of  the  sanctified  things,  therefore  it  was  allowed  on 
such  occasions  to  boil  the  flesh;  for  the  glorification  of  the 
Lord,  and  gladness  on  account  of  the  enjoyment  of  good  things, 
proceed  from  the  affection  of  truth  which  is  of  faith,  as  also 
does  all  confession  ; that  the  flesh  of  the  sacrifice  was  to  he 
boiled,  see  Exod.  xxix.  31,  32 ; 1 Sam.  ii.  13,  14,  15  ; 1 Kings 
xix.  21.  The  like  is  signified  by  boiling  in  Zechariah,  u In 
that  day  every  pot  in  Jerusalem  and  in  Judah  shall  be  holi- 
ness to  Jehovah  of  Hosts,  and  all  that  sacrifice  shall  come , and 
take  of  them,  and  boil  therein ,”  xiv.  21. 

7858.  “ But  roasted  with  fire.” — That  hereby  is  signified 
that  it  should  come  forth  from  love,  appears  from  the  significa- 
tion of  roasted  with  fire,  as  denoting  the  good  which  is  from 
love,  see  above,  n.  7852. 

7859.  “ Its  head  upon  its  legs,  and  upon  the  middle  thereof.” 
— That  hereby  is  signified  from  the  inmost  principle  to  the  ex- 
ternal, appears  from  the  signification  of  head,  when  it  is  said 
upon  the  legs  and  the  middle,  as  denoting  the  inmost  principle, 
for  the  head  is  the  highest,  and  the  highest  in  the  spiritual 


566 


EXODUS. 


[Chap.  xii. 

sense,  is  the  inmost,  n.  2148,  3084,  4599,  5146  ; that  by  the  head 
are  signified  interior  things,  and  by  the  body  exterior,  see  n. 
6436  ; and  from  the  signification  of  legs,  as  denoting  things 
exterior,  for  the  legs  in  respect  to  the  head  are  inferior,  and  as 
superior  things  signify  interior,  so  inferior  things  signify  ex- 
terior; and  from  the  signification  of  middle,  as  denoting  the 
things  which  are  still  more  inferior,  as  the  things  of  the  belly 
arid  the  intestines.  The  command  to  roast  the  head  upon  the 
legs  and  upon  the  middle,  represented  that  interior  things  and 
exterior  must  be  conjoined,  that  is,  must  act  in  unity  ; for  inte- 
rior things  are  those  which  are  of  the  internal  man,  exterior 
those  which  are  of  the  external  man  ; or  interior  things  are 
those  which  are  of  the  spiritual  man,  but  exterior  those  which 
are  of  the  natural  man  ; these  things  must  be  conjoined,  that  is, 
must,  act  in  unity,  in  order  that  man  may  be  a kingdom  of  the 
Lord  ; they  are  separated,  when  the  natural  or  external  man 
does  otherwise  than  the  spiritual  or  internal  wrills.  From  these 
considerations  it  may  be  manifest  what  was  signified  by  the 
paschal  lamb  being  commanded  to  be  roasted  with  fire,  the 
head  upon  the  legs  and  the  middle  : by  the  middle  is  meant 
the  natural  principle  still  more  external,  or  the  sensual  princi- 
ple. That  a divine  arcanum  is  in  these  commands,  every  one 
may  see,  for  the  paschal  lamb  was  the  most  holy  thing  in  that 
church  ; such  holy  arcanum  is  not  made  evident  except  by  the 
spiritual  meaning  of  the  things  and  words,  which  in  these  pas- 
sages is  such  as  has  been  described. 

7860.  “And  ye  shall  not  leave  of  it  even  to  the  morning.” 
— That  hereby  is  signified  the  duration  of  this  state  before  the 
state  of  illustration  in  heaven,  appears  from  the  signification  of 
morning,  as  denoting  heaven  and  a state  of  illustration  there, 
see  n.  2405,  3458,  3723,  5740.  5962  ; that  to  leave  nothing  of  it 
even  to  that  time  denotes  the  duration  of  that  state,  is  evident, 
for  then  the  former  state  will  cease.  The  subject  treated  of  in 
the  internal  sense,  as  was  before  shown,  is  concerning  the  liber- 
ation of  those  who  are  of  the  spiritual  church  from  infestations  ; 
the  state  of  their  liberation  is  represented  by  the  passover,  but 
the  state  of  their  elevation  into  heaven  by  introduction  into  the 
land  of  Canaan  ; this  latter  state  is  what  is  meant  by  morning  ; 
these  two  states  are  altogether  different,  as  are  the  state  of  means 
or  mediums  to  the  end,  and  the  state  of  the  end  ; when  the 
state  of  the  end  is  at  hand,  then  the  things  contained  in  the 
state  of  the  means  or  mediums  will  have  come  to  a conclusion  : 
from  these  considerations  it  is  evident,  why  it  was  commanded 
that  they  should  leave  nothing  of  it  to  the  morning. 

7861.  “And  the  residue  thereof  even  to  the  morning  ye 
shall  burn  with  fire.” — That  hereby  is  signified  the  middle  state* 

* What  the  author  here  calls  a middle  state , he  had  before  called  a state  of  means 
or  mediums,  that  is,  of  middle  things  or  principles,  see  above,  n.  7845. 


7860— 7865.] 


EXODUS. 


567 


or  state  of  mediums  to  the  end  by  temptations,  appears  from 
the  signification  of  the  residue  to  the  morning,  as  denoting  the 
middle  state  to  the  last,  which  is  of  elevation  into  heaven  ; for 
by  morning  is  signified  elevation  into  heaven  and  illustration 
there,  see  just  above,  n.  7860,  therefore  by  the  time  before 
morning  is  signified  the  middle  state;  in  this  state  it  was 
allowed  to  enjoy  the  residue,  or  to  eat  it,  but  not  afterwards; 
and  from  the  signification  of  burning  with  fire,  as  denoting  to 
undergo’  temptations  ; the  reason  why  temptations  are  signified 
by  burning  with  fire,  is,  because  purifications  are  effected  by 
fire ; also  because  when  man  is  let  into  temptations,  he  is  let 
into  his  lusts,  which  are  fires. 

7862.  “ And  thus  shall  ye  eat  it.” — That  hereby  is  signified 
enjoyment  in  a state  of  separation  from  the  evil  who  infested, 
and  conservation  in  such  case,  appears  from  the  signification 
of  eating,  as  denoting  enjoyment,  see  above,  n.  7849  ; inas- 
much as  the  subject  treated  of  is  concerning  departure  out  of 
Egypt,  and  by  that  departure  is  signified  separation  from  those 
who  infested,  therefore  it  is  that  state  which  is  meant  by  the 
expression,  thus  shall  ye  eat  it ; that  it  denotes  also  conserva- 
tion, is  evident. 

7863.  “Your  loins  girded.” — That  hereby  is  signified  as  to 
the  interiors,  appeal’s  from  the  signification  of  the  loins,  as 
denoting  those  things  which  are  of  conjugial  love,  n.  3021, 
4277,  4280,  5050  to  5062,  thus  those  things  which  are  of  the 
love  of  good  and  truth,  for  conjugial  love  descends  from  thence, 
see  n.  686,  2618,  2727  to  2759,  4434,  5054;  from  this  ground, 
and  because  the  loins  are  above  the  feet,  which  are  the  exteri- 
ors, spoken  of  just  below,  by  them,  the  loins,  are  signified  the 
interiors:  by  the  loins  being  girded  is  signified  meetness  to 
receive  the  influx  of  good  and  truth  from  the  Lord,  also  meet- 
ness to  do  according  to  influx  ; all  girding  and  investiture  sig- 
nifies a state  prepared  to  receive  and  act,  for  in  such  case  all 
and  singular  things  are  kept  in  their  order ; it  is  otherwise 
when  they  are  not  girded. 

7864.  “ Your  shoes  on  your  feet.” — That  hereby  is  signified 
as  to  the  exteriors,  appears  from  the  signification  of  shoes,  as 
denoting  the  external  or  ultimate  things  of  the  natural  princi- 
ple, which  in  general  cover  the  interior  things  of  the  natural 
principle ; and  from  the  signification  of  feet,  as  denoting  the 
natural  principle,  see  n.  2162,  3147,  3761,  3986,  4280,  4938  to 
4952. 

7865.  “ And  your  staff  in  your  hand.” — That  hereby  is  sig- 
nified as  to  middle  things,  appears  from  the  signification  of  a 
staff  in  the  hand,  as  denoting  middle  things*  when  the  subject 
treated  of  is  concerning  journeying  or  sojourning,  and  when 
the  loins  are  mentioned,  and  also  shoes  on  the  feet,  which 
denote  things  interior  and  exterior. 


568 


EXODUS. 


[Chap.  xii. 


7866.  “And  ye  shall  eat  it  in  haste.” — That  hereby  is  sig- 
nified the  affection  of  separation,  appears  from  the  signification 
of  haste,  as  denoting  affection,  because  of  affection,  see  n.7695  ; 
in  the  present  case  the  affection  of  separation,  because  from 
those  who  infest,  who  are  signified  by  the  Egyptians. 

7867.  “ This  is  the  passover  to  Jehovah.” — That  hereby  is 
signified  the  presence  of  the  Lord,  and  liberation  by  him,  ap- 
pears from  what  has  been  heretofore  said,  especially  from  what 
has  been  said  concerning  the  liberation  of  those  who  are  of 
the  spiritual  church  by  the  Lord’s  coming,  n.  6854,  6914,  7035, 
7091,  7828  ; that  Jehovah  in  the  Word  is  the  Lord,  see  n. 
1343,  1736,  2921,  3023,  3035,  5041,  5663,  6281,  6303,  6905. 

7868.  Verses  12,  13,  14,  15,  16.  And  I will  pass  through 
the  land  of  Egypt  in  this  night , and  I will  smite  every  first- 
horn  in  the  land  of  Egypt  from  man  and  even  to  beast , and 
on  all  the  gods  of  Egypt  will  I do  judgments  ; I am  Jehovah. 
And  the  blood  shall  be  to  you  for  a sign  upon  the  houses  where 
ye  are , and  I shall  see  the  bloody  and  I will  pass  by  beside  you , 
and  there  shall  not  be  in  you  the  plague  for  the  destroyer , in 
my  smiting  the  land  of  Egypt.  And  that  day  shall  be  to  you 
for  a memorial , and  ye  shall  keep  it  a feast  to  Jehovah  for  your 
generations , by  an  eternal  statute  ye  shall  keep  it.  Seven  days 
ye  shall  eat  unleavened  bread , also  on  the  first  day  ye  shall 
cause  leaven  to  cease  from  your  houses,  because  every  one  that 
eateth  what  is  leavened , and  that  soul  shall  be  cut  off  from  Is- 
rael, from  the  first  day  even  to  the  seventh  day.  And  in  the 
first  day  shall  be  a holy  convocation , and  in  the  seventh  day 
shall  be  a holy  convocation  to  you  / no  work  shall  be  done  in 
them,  only  what  shall  be  eaten  by  every  soul , this  only  shall  be 
done  by  you.  And  I will  pass  through  the  land  of  Egypt,  sig- 
nifies presence  amongst  those  who  infested.  In  this  night,  sig- 
nifies the  state  of  their  evil.  And  I will  smite  every  first-born 
in  the  land  of  Egypt,  signifies  the  damnation  of  those  who  are 
in  faith  separate  from  charity.  From  man. and  even  to  beast, 
signifies  their  evil  lusts  interior  and  exterior.  And  on  all  the 
gods  of  Egypt  will  I do  judgments,  signifies  their  falsities 
which  are  to  be  damned.  I am  Jehovah,  signifies  the  Lord 
that  he  is  the  only  God.  And  the  blood  shall  be,  signifies  the 
truth  of  the  good  of  innocence.  To  you  for  a sign  upon  the 
houses  where  ye  are,  signifies  that  it  is  the  testification  of  the 
will  of  good.  And  1 shall  see  the  blood,  signifies  the  appercep- 
tion of  that  truth  by  those  who  bring  damnation.  And  I will 
pass  by  beside  you,  signifies  that  it  will  fly  thence.  And  there 
shall  not  be  in  you  the  plague  for  the  destroyer,  signifies  that 
damnation  from  the  hells  shall  not  flow-in.  In  my  smiting  the 
land  of  Egypt,  signifies  when  they  are  damned  who  are  in 
faith  separate  from  charity.  And  that  day  shall  be  to  you  for 
a memorial,  signifies  the  quality  of  that  state  in  worship.  And 


7866— 7870.] 


EXODUS. 


569 


ye  shall  keep  it  a feast  to  Jehovah,  signifies  the  worship  of  the 
Lord  on  account  of  liberation  from  damnation.  For  your  gen- 
erations, signifies  in  those  things  which  are  of  faith  and  charity. 
By  an  eternal  statute  ye  shall  keep  it,  signifies  the  worship  of 
the  Lord  according  to  the  order  of  heaven  for  those  who  are  of 
the  spiritual  church.  Seven  days,  signifies  what  is  holy.  Ye 
shall  eat  unleavened  bread,  signifies  purification  from  falses. 
Also,  on  the  first  day  ye  shall  cause  leaven  to  cease  from  your 
houses,  signifies  that  nothing  false  shall  be  at  all  in  good.  Be- 
cause every  one  that  eateth  what  is  leavened,  signifies  who 
appropriates  to  himself  the  false.  And  that  soul  shall  be  cut 
off  from  Israel,  signifies  that  he  shall  be  separated  from  those 
who  are  of  the  spiritual  church,  and  that  he  shall  be  damned. 
From  the  first  day  even  to  the  seventh  day,  signifies  a holy  full 
state.  And  in  the  first  day  shall  be  a holy  convocation,  signi- 
fies that  in  the  beginning  all  shall  be  together.  And  in  the 
seventh  day  shall  be  a holy  convocation  to  you,  signifies  so  in 
the  end  of  the  state.  Xo  work  shall  be  done  in  them,  signi- 
fies a withholding  on  such  occasion  from  things  terrestrial  and 
worldly.  Only  what  shall  be  eaten  by  every  soul,  signifies 
when  spiritual  and  celestial  good  is  appropriated.  This  only 
shall  be  done  by  you,  signifies  that  on  such  occasion  they  shall 
only  study  these  things. 

7869.  “And  I will  pass  through  the  land  of  Egypt.” — -That 
hereby  is  signified  presence  amongst  those  who  infest,  appears 
from  the  signification  of  passing,  when  through  a land  and  by 
Jehovah,  as  denoting  presence  ; and  from  the  signification  of 
the  Egyptians,  as  denoting  those  who  infested  them  who  were 
of  the  spiritual  church,  see  n.  6692,  7097 ; in  the  present  case 
the  land  of  Egypt  denotes  those. 

7870.  “ In  this  night.” — That  hereby  is  signified  a state  of 
their  evil,  appears  from  the  signification  of  night,  as  denoting 
a state  where  there  is  nothing  but  evil  and  the  false;  for  night 
is  opposed  to  day,  and  thick  darkness  to  light,  and  by  day  and 
light  is  signified  when  there  is  truth  and  good  ; hence  by  night 
is  also  signified  the  last  time  of  the  church,  for  then,  inasmuch 
as  there  is  no  faith  and  charity,  falses  and  evils  reign,  see  n. 
2353,  6000  ; by  night  is  also  signified  total  devastation,  n.  7776, 
and  likewise  damnation,  n.  7851.  From  these  considerations 
it  is  evident  that  the  state  of  those  who  are  in  hell  is  called 
night ; not  that  the  thick  darkness  of  night  is  amongst  them, 
for  they  see  each  other,  but  because  the  state  of  truth  and  good, 
which  is  in  the  heavens,  is  called  day,  hence  the  state  of  the 
false  and  of  evil  is  called  night ; there  is  also  thick  darkness 
there  when  any  thing  of  light  from  heaven  flows-in  thither;, 
for  in  such  case  their  lumen,  from  which  they  see,  is  dissipated 
and  becomes  thick  darkness.  The  lumen  from  which  they 
see  originates  indeed  in  light  from  the  Lord  through  lieaven; 


570 


EXODUS. 


[(  hap.  xii. 

for  in  the  other  life  there  is  not  any  light  from  any  other  source ; 
but  this  light  amongst  those  in  hell  is  received  by  the  faculty 
of  understanding  truth,  which  faculty  appertains  to  them  ; this 
faculty  by  which  they  are  able  to  understand  truth,  remains 
witli  them,  as  with  every  man,  howsoever  they  are  in  evil  and 
the  false,  but  when  that  heavenly  light  passes  from  that  faculty 
into  the  will,  where  (viz.,  in  the  will)  they  are  not  willing  to 
understand,  and  thence  passes  into  evil  and  the  false,  in  this 
case  the  heavenly  light  appertaining  to  them  is  turned  into  a 
lumen,  which  is  like  the  lumen  arising  from  a coal-fire which 
lumen,  as  was  said,  is  turned  into  thick  darkness  by  the  light 
of  heaven  when  it  flows-in  : that  in  the  hells  there  is  a lumen 
such  as  that  which  arises  from  a coal-fire,  see  n.  1528,  3340, 
4418,  4531  ; and  that  that  lumen  is  turned  into  thick  dark- 
ness at  the  presence  of  the  light  of  heaven,  see  n.  1783,  3412, 
4533,  5057,  5058,  6000.  From  these  considerations  it  may  be 
manifest,  that  in  the  other  life  every  one  has  light  according 
to  the  faculty  of  understanding  instructed  in  truths  grounded  in 
good,  or  in  falses  grounded  in  evil. 

7871.  “And  I will  smite  every  first-born  in  the  land  of 
Egypt.” — That  hereby  is  signified  the  damnation  of  those  who 
are  in  faith  separate  from  charity,  appears  from  the  significa- 
tion of  smiting,  as  denoting  damnation,  for  to  smite  is  to  kill 
or  to  put  to  death,  and  by  death,  in  the  spiritual  sense,  is  sig- 
nified damnation,  see  n.  6119  ; and  from  the  signification  of 
first-born,  when  it  is  predicated  of  the  Egyptians,  by  whom  are 
represented  they  who  are  in  falses  derived  from  evil,  as  denoting 
faith  separate  from  charity,  see  n.  3325,  7039,  7766,  7778, 
7779  ; that  the  first-born,  in  the  genuine  sense,  when  it  is  said 
of  the  spiritual  church,  denotes  the  faith  which  is  of  charity, 
see  n.  367,  2435,  3325,  3494,  6344,  7035,  hence,  in  the  oppo- 
site sense,  the  first-born  denotes  faith  without  charity. 

7872.  “From  man  and  even  to  beast.” — That  hereby  are 
signified  their  evil  lusts  interior  and  exterior,  appears  from  the 
signification  of  the  expression  from  man  and  even  to  beast,  as 
denoting  the  affection  of  interior  and  exterior  good,  see  n.  4724, 
7523;  for  by  man  is  signified  the  affection  of  interior  good, 
and  by  beast  the  affection  of  exterior  good ; hence,  in  the  op- 
posite sense,  as  here  where  the  first-born  of  the  Egyptians  are 
treated  of,  are  signified  evil  affections,  or  interior  and  exterior 
lusts:  that  beasts  denote  good  affections,  and,  in  the  opposite 
sense,  evil  affections  or  lusts,  see  n.  45,  46,  142,  143,  246, 
714,  715,  719,  776,  1823,  2179,  2180,  2781,  3218,  3519,  5198. 

7873.  “And  on  all  the  gods  of  Egypt  will  I do  judg- 
ments.”— That  hereby  are  signified  their  falsities  which  are  to 
be  damned,  appears  from  the  signification  of  gods,  as  denot- 
ing falsities,  and  of  which  we  shall  speak  presently ; and  from 
the  signification  of  doing  judgments,  as  denoting  to  be  damned. 


78  < 1 — 78  4 7 .] 


EXODUS. 


571 


for  to  judge  or  to  do  judgments  is  either  for  life  or  for  death, 
for  life  is  salvation,  for  death  is  damnation.  In  the  Word 
mention  is  made  of  several  gods  ; when  the  angels  are  so  called, 
truths  are  signified,  see  n.  4295,  4402,  7268  ; hence,  in  the 
opposite  sense,  by  the  gods  of  the  nations  are  signified  falses, 
see  n.  4402,  4544.  The  reason  why  truths  are  called  gods,  is, 
because  truth  proceeds  from  the  divine  principle  itself,  and 
in  itself  is  divine,  whence  they  who  receive  it  are  called  gods; 
not  that  they  are  gods,  but  that  the  truth  which  appertains  to 
them  is  divine;  hence  it  is  that,  in  the  original  tongue,  God  is 
called  Elohim  in  the  plural.  The  divine  principle  itself  is  the 
divine  good,  but  what  proceeds  from  it  is  the  divine  truth,  which 
fills  the  universal  heaven.  Inasmuch  now  as  the  term  God 
denotes  truth,  hence,  in  the  opposite  sense,  it  denotes  the  false. 

7874.  “I  am  Jehovah.” — That  hereby  is  signified  the  Lord 
that  he  alone  is  God,  may  be  manifest  from  what  was  explained 
above,  n.  7404,  7444,  7544,  7598,  7636. 

7875.  “ And  the  blood  shall  be.” — That  hereby  is  signified 
the  truth  of  the  good  of  innocence,  appears  from  the  significa- 
tion of  the  blood  of  the  lamb,  as  denoting  the  truth  of  the  good 
of  innocence,  as  above,  n.  7846. 

7876.  “To  you  for  a sign  upon  the  houses  where  ye  are.” — 
That  hereby  is  signified  that  it  would  be  a testification  of  the 
will  of  good,  appears  from  the  signification  of  being  for  a sign, 
as  denoting  a testification  ; and  from  the  signification  of  houses, 
as  denoting  those  things  which  are  of  the  will  of  good,  see  above, 
n.  7848. 

7877.  “ And  I shall  see  the  blood.” — That  hereby  is  signified 
the  apperception  of  that  truth  by  those  who  bring  damnation, 
appears  from  the  signification  of  seeing,  as  denoting  to  under- 
stand and  apperceive,  see  n.  2150,  2325,  2807,  3764,  4403  to 
4421,  4567,  4723,  5400 ; that  it  denotes  apperception  by  those 
who  bring  damnation,  will  be  seen  presently  ; and  from  the 
signification  of  blood,  as  denoting  the  truth  of  the  good  of 
innocence,  as  above,  n.  7846.  It  may  be  expedient  to  say 
what  is  meant  by  the  truth  of  the  good  of  innocence  : the  good 
of  innocence  is  the  good  of  love  to  the  Lord,  for  they  who  are 
in  this  love  are  in  innocence;  hence  it  is,  that  they  who  are  in 
the  inmost  or  third  heaven  are  in  innocence  above  the  rest  of 
the  angels,  because  in  love  to  the  Lord  ; by  virtue, of  innocence, 
they  who  are  in  that  heaven  appear  to  others  as  infants,  and 
still  they  are  the  wisest  of  all  who  are  in  heaven,  see  n.  2306, 
for  innocence  dwells  in  wisdom,  n.  2305,  3495,  4797  : the 
truth  of  the. good  of  innocence,  which  appertains  to  them,  is 
not  the  truth  of  faith,  but  is  the  good  of  charity ; for  they 
who  are  in  the  third  heaven  do  not  know  what  faith  is,  thus 
neither  do  they  know  what  the  truth  of  faith  is,  for  they  are 
in  the  perception  of  the  truth  which  is  of  faith,  from  which 


572 


EXODUS. 


[Chap.  xii. 

perception  they  know  instantly  that  a thing  is  so,  nor  do  they 
ever  reason  about  it,  whether  it  he  so,  still  less  do  they  dispute 
about  it;  that  they  are  in  perception  in  this  manner,  is  incom- 
prehensible to  science;  it  is  otherwise  with  the  spiritual,  who 
are  in  the  second  heaven  ; these,  by  the  truth  which  is  of  faith, 
are  led  to  the  good  which  is  of  charity,  wherefore  they  reason 
whether  a thing  be  true  or  not,  because  they  do  not  perceive 
whether  it  be  true,  hence  truths  to  them  become  science,  and 
are  called  the  doctrinals  of  faith.  That  they  who  are  in  the 
inmost  or  third  heaven,  are  in  such  a state,  that  they  perceive 
what  is  the  truth  of  faith,  and  therefore  do  not  refer  it  to 
science,  see  n.  202,  337,  2715,  2718,  3246,  4448.  How  this 
case  is,  that  by  Jehovah  saying  I shall  see,  thus  saying  it  of 
himself,  is  signified  apperception  by  those  who  bring  damna- 
tion, that  is,  by  the  internals,  may  be  evident  from  what  has 
been  above  shown,  viz.,  that  evil  is  attributed  to  Jehovah 
or  the  Lord,  although  nothing  of  evil  comes  forth  from  him, 
but  from  hell,  see  n.  2447,  6073,  6992,  6997,  7533,  7633,  7643 ; 
that  evil  is  permitted,  this  appears  as  from  him  who  permits, 
when  he  is  able  to  take  it  away  ; thus  in  the  present  case,  that 
the  first-born  of  the  Egyptians  were  given  to  death,  this  is  at- 
tributed to  Jehovah,  for  it  is  said,  “ I will  pass  through  the  land 
of  Egypt  in  this  night,  and  will  smite  every  first-born  in  the 
land  of  Egypt:  and  it  came  to  pass  in  the  middle  of  the  night, 
and  Jehovah  smote  every  first-born  in  the  land  of  Egypt,  from 
the  first-born 'of  Pharaoh  about  to  sit  upon  his  throne,  even  to 
the  first-born  of  the  captive  who  was  in  the  house  of  the  pit,” 
verses  12,  29 ; and  yet  in  this  verse  he  is  called  the  destroyer 
who  does  this,  u The  blood  shall  be  to  you  for  a sign  upon  the 
houses  where  ye  are,  and  I shall  see  the  blood,  and  will  pass 
bv  beside  you,  and  there  shall  not  be  in  you  the  plague  for  the 
destroyer  /”  the  case  is  similar  with  respect  to  the  devastation 
of  the  evil  in  the  other  life,  and  with  respect  to  damnation  and 
casting  down  into  hell,  which,  in  the  internal  sense,  are  meant 
by  the  plagues,  and  by  the  death  of  the  first-born,  and  by  im- 
mersion into  the  red  sea  ( mare  suph) ; Jehovah  or  the  Lord 
vastates  no  one,  still  less  damns  and  casts  down  into  hell,  but 
it  is  the  evil  spirit  himself  who  does  this  unto  himself,  it  is  the 
evil  which  is  in  him;  hence  now  it  is,  that  by  the  expression, 
I shall  see  the  blood,  is  signified  apperception  by  those  who 
bring  damnation.  How  the  case  is  with  permission,  cannot  be 
said  in  a few  words,  because  it  involves  very  many  arcana  ; 
when  the  wicked  are  damned,  and  are  tormented,  the  permis- 
sion from  the  Lord  is  not  as  of  one  who  wills,  but  as  of  one  who 
does  not  will,  who  cannot  bring  aid,  in  consequence  of  the 
pressure  and  resistance  of  the  end,  which  is  the  salvation  of  the 
whole  human  race,  for  if  he  was  to  bring  aid,  it  would  be 
doing  evil,  which  is  altogether  contrary  to  the  Divine  Being  or 


7878,  7879.] 


EXODUS. 


573 


Principle:  but  on  this  subject,  by  the  divine  mercy  of  the 
Loyd,  more  will  be  said  elsewhere. 

7878.  “And  I will  pass  by  beside  yon.” — That  hereby  is 
signified  that  it  will  fly  thence,  viz.,  the  damnation  which  is 
from  the  hells,  appears  from  the  signification  of  passing  by, 
when  this  is  said  of  damnation,  as  denoting  to  fly  thence  ; the 
sphere  of  damnation  also,  which  flows-fortli  from  the  hells,  flies 
beside  those  who  are  in  truth  and  good  from  the  Lord  ; for 
damnation  flows-in  with  those  who  are  in  evil  and  the  false, 
inasmuch  as  there  is  a state  of  reception  there,  but  not  with 
those  who  are  in  truth  and  good,  for  they  are  opposites,  one  of 
which  shuns  the  other.  All  things  which  have  hitherto  been 
ordained  concerning  the  paschal  lamb,  concerning  the  roasting 
and  eating  of  it,  also  concerning  the  blood  upon  the  posts  and 
lintel,  have  reference  to  this,  viz.,  that  the  destroyer  will  pass 
by  their  houses,  in  the  internal  sense  that  they  shall  be  free 
from  all  damnation  ; for  the  sake  of  this  end,  viz.,  that  damna- 
tion might  fly  from  them,  they  were  prepared ; the  process  of 
preparation  is  what,  in  the  internal  sense,  has  been  described 
by  the  statutes  concerning  the  paschal  lamb. 

7879.  “And  there  shall  not  be  in  you  the  plague  for  the  de- 
stroyer.”— That  hereby  is  signified  that  damnation  from  hell 
shall  not  flow-in,  appears  from  the  signification  of  plague,  as 
here  denoting  damnation,  for  this  plague  was  the  death  of  all 
the  first-born  in  Egypt,  and  that  it  denotes  damnation,  see  n. 
7778  ; and  from  the  signification  of  the  destroyer,  as  denoting 
the  hell  which  brings  damnation.  In  regard  to  hell  bringing 
damnation,  the  case  is  this  : the  devastation  of  the  evil  in  the 
other  life,  also  their  damnation,  and  likewise  their  casting  down 
into  hell,  does  not  come  immediately  from  the  spirit  who  is  in 
evil,  but  comes  from  the  hells  ; for  the  evils  which  are  there  all 
exist  by  influx  from  the  hells,  and  none  without  influx  thence, 
and  they  exist  according  to  the  state  of  evil,  in  which  the  spirits 
are  who  are  vastated  and  damned  ; and  the  state  of  evil  exists 
according  to  the  privation  of  good  and  truth  ; according  to  that 
state  communication  is  made  with  the  hells  ; and  the  hells  are 
most  ready  to  bring  in  evil ; for  to  bring  in  evil  is  the  very 
delight  of  their  life.  Inasmuch  as  the  hells  are  of  such  a quality, 
therefore  they  are  kept  shut  by  the  Lord ; for  if  they  were 
opened,  the  universal  human  race  would  perish,  inasmuch  as 
the  hells  continually  breathe  the  destruction  of  all:  when  sev- 
enty thousand  men  perished  by  the  pestilence,  on  account  of 
the  numbering  the  people  by  David,  2 Sam.  xxiv.,  and  when  a 
hundred  eighty  and  five  thousand  were  slain  in  one  night  in 
the  camp  of  the  Assyrians,  2 Kings  xix.  35,  these  effects  were 
wrought  by  the  hells,  which  were  then  opened ; similar  effects 
would  be  produced  at  this  day,  if  they  were  opened ; therefore 
they  are  kept  closely  shut  by  the  Lord.  That  damnation  from 


574- 


EXODUS. 


[Chap.  xii. 

the  hells  cannot  flow-in  with  those  who  are  kept  by  the  Lord 
in  good  and  truth,  which  is  signified  by  the  words, ‘‘There  shall 
not  be  in  you  the  plague  for  the  destroyer,”,  see  just  above,  n. 
7878. 

7880.  “In  my  smiting  the  land  of  Egypt.” — That  hereby  is 
signified  when  they  are  damned  who  are  in  faith  separate  from 
charity,  is  manifest  from  what  was  said  above,  n 7871. 

7881.  “And  that  day  shall  be  to  you  for  a memorial.”— 
That  hereby  is  signified  the  quality  of  that  state  in  worship, 
appears  from  the  signification  of  day,  as  denoting  state,  see  n. 
‘28,  487,  488,  493,  2788,  3462,  3785,  4850,  5672,  5962,  6110; 
and  from  the  signification  of  memorial,  as  denoting  quality  in 
worship,  see  n.  6688. 

7882.  “Ye  shall  keep  it  a feast  to  Jehovah.” — That  hereby 
is  signified  the  worship  of  the  Lord  on  account  of  liberation 
from  damnation,  appears  from  the  signification  of  keeping  a 
feast  to  Jehovah,  as  denoting  the  worship  of  the  Lord,  and  in- 
deed on  account  of  liberation  from  damnation,  because  on  that 
account  this  day  was  a feast;  that  the  passover  was  instituted 
on  account  of  the  liberation  of  those  who  are  of  the  spiritual 
church  by  the  Lord,  see  n.  7867. 

7883.  “For  your  generations.” — That  hereby  is  signified  in 
those  things  which  are  of  faith  and  charity,  appears  from  the 
signification  of  generations,  as  denoting  the  things  which  are 
of  faith  and  charity,  see  n.  613,  2020,  2584,  6239. 

7884.  “ By  an  eternal  statute  ye  shall  keep  it.” — That  hereby 
is  signified  the  worship  of  the  Lord  according  to  the  order  of 
heaven  for  those  who  are  of  the  spiritual  church,  appears  from 
the  signification  of  an  eternal  statute,  as  denoting  the  order 
of*  heaven,  of  which  we  shall  speak  presently;  and  from  the 
signification  of  keeping  a feast,  as  denoting  the  worship  of  the 
Lord,  as  just  above,  n.  7882;  and  because  it  is  said  to  the  sons 
of  Israel,  that  they  should  keep  it,  they  are  meant  who  are  of 
the  spiritual  church.  The  reason  why  an  eternal  statute  de- 
notes the  order  of  heaven,  is,  because  all  the  statutes,  which 
were  commanded  to  the  sons  of  Israel,  were  such  as  flowed 
from  the  order  of  heaven  ; hence  also  they  represented  those 
things  which  are  of  heaven.  By  worship  according  to  the  order 
of  heaven  is  meant  all  the  exercise  of  good  according  to  the 
precepts  of  the  Lord : by  the  worship  of  God  at  this  day  is 
meant  principally  the  worship  of  the  mouth  in  a temple,  both 
morning  and  evening;  but  the  worship  of  God  does  not  con- 
sist essentially  in  this,  but  in  a life  of  uses ; this  worship  is 
according  to  the  order  of  heaven  ; the  worship  of  the  mouth  is 
also  worship,  but  it  is  altogether  of  no  avail,  unless  there  be 
worship  of  the  life,  for  this  latter  worship  is  of  the  heart,  and 
the  former,  that  it  may  become  worship,  must  proceed  from  this 


7880—7889.] 


EXODUS. 


575 


7885.  “ Seven  days.” — That  hereby  is  signified  what  is  holy, 
appears  from  the  signification  of  seven,  as  involving  what  is 
holy,  and  of  seven  days,  as  being  what  is  holy ; that  seven  in- 
volves what  is  holy,  see  n.  395,  433,  716,  881,  5265,  5268. 

7886.  “Ye  shall  eat  unleavened  bread.” — That  hereby  is 
signified  purification  from  falses,  appears  from  the  signification 
of  unleavened  bread,  as  denoting  purification  from  falses,  see 
n.  2342. 

7887.  “ Also  on  the  first  day  ye  shall  cause  leaven  to  cease 
from  your  houses.” — That  hereby  is  signified  that  nothing  false 
shall  be  at  all  in  good,  appears  from  the  signification  of  the 
first  day,  as  denoting  the  beginning  of  that  state;  that  day  de- 
notes state,  see  just  above,  n.  7881  ; and  from  the  signification 
of  leaven,  as  denoting  the  false,  of  which  we  shall  speak  pres- 
ently; and  from  the  signification  of  house,  as  denoting;;  good, 
see  *n.  2233,  2234,  2559,  3652,  3720,  7833,  7834,  7835,  7848  ; 
hence  it  is  evident  that  by  the  words,  “In  the  first  day  ye  shall 
make  leaven  to  cease  from  your  houses,”  is  signified  that  from 
the  very  beginning  of  that  state  there  shall  be  nothing  false  in 
good.  With  respect  to  good  the  case  is  this  : goods  are  infinite 
in  variety,  and  they  have  their  quality  from  truths;  hence  the 
good  becomes  such  as  the  truths  are  which  enter;  the  truths 
which  enter  are  seldom  genuine,  but  are  appearances  of  truth, 
and  also  are  falses,  but  still  not  opposite  to  truths ; nevertheless 
when  these  flow-in  into  good,  which  is  the  case  when  the  life 
is  formed  according  to  them  from  ignorance,  in  which  igno- 
rance is  innocence,  and  when  the  end  is  to  do  good,  in  this  case 
they  are  regarded  by  the  Lord,  and  in  heaven,  not  as  falses, 
but  as  bearing  a resemblance  to  truth,  and  according  to  the 
quality  of  innocence  are  accepted  as  truths ; hence  good  re- 
ceives its  quality : from  these  considerations  it  may  be  manifest, 
what  is  meant  by  the  expression  that  nothing  false  shall  be  in 
good. 

7888.  “Because  every  one  that  eateth  what  is  leavened.” — • 
That  hereby  is  signified  who  appropriates  to  himself  the  false, 
appears  from  the  signification  of  eating,  as  denoting  to  appro- 
priate to  himself,  see  n.  2187,  2343,  3168,  3513,  3596,  4745; 
and  from  the  signification  of  what  is  leavened,  as  denoting  the 
false,  as  above,  n.  7887. 

7889.  “ And  that  soul  shall  be  cut  off  from  Israel.” — That 
hereby  is  signified  that  he  shall  be  separated  from  those  who 
are  of  the  spiritual  church,  and  that  he  shall  be  damned,  ap- 
pears from  the  signification  of  being  cut  off,  as  denoting  to  be 
separated,  and  also  to  be  damned  ; and  from  the  representation 
of  the  sons  of  Israel,  as  denoting  those  who  are  of  the  spiritual 
church,  see  frequently  above:  the  reason  why  he  shall  be 
separated  and  damned  who  has  the  false  in  good,  is,  because 
the  false,  which  is  signified  by  what  is  leavened,  in  good, 


576 


EXODUS. 


[Chap.  xii. 


makes  it  of  such  a quality  that  it  carmot  but  receive  evil  from 
the  hells  which  bring  damnation  ; when  they  are  to  be  liberated 
from  those  who  infested,  that  on  this  occasion  damnation  will 
flow-in  from  all  sides,  and  that  they  who  are  in  genuine  good, 
or  in  good  without  the  false,  will  pass  safe  through  the  midst 
of  damnation,  see  above,  n.  7878. 

7890.  “From  the  first  day  even  to  the  seventh  day.” — That 
hereby  is  signified  a holy  full  state,  appears  from  the  significa- 
tion of  seven  days,  as  denoting  a holy  state,  see  above,  n.  7885, 
and  also  denoting  a full  state,  n.  6508,  which  is  also  signified 
by  a week;  that  a week  denotes  an  entire  period  greater  or 
less,  from  beginning  to  end,  see  n.  2044,  3845. 

7891.  “And  in  the  first  day  shall  be  a holy  convocation.” — 
That  hereby  is  signified  that  in  the  beginning  all  shall  be  to- 
gether, appears  from  the  signification  of  the  first  day,  as  denot- 
ing the  beginning,  viz.,  of  liberation  from  those  who  infested, 
and  thereby  from  damnation  ; and  from  the  signification  of  a 
holy  convocation,  as  denoting  that  all  shall  be  together.  Con- 
vocations were  made,  to  the  intent  that  the  whole  company  of 
Israel  might  be  together,  and  might  thus  represent  heaven, 
for  on  such  occasions  they  were  all  distinguished  into  tribes, 
and  the  tribes  into  families,  and  the  families  into  houses;  that 
heaven  with  the  societies  there  was  represented  by  the  tribes, 
the  families,  the  houses  of  the  sons  of  Israel,  see  n.  7836  ; there- 
fore those  convocations  were  called  holy,  and  were  made  at 
every  feast,  Lev.  xxiii.  27,  36  ; Numb.  xxviii.  26  ; xxix.  1,  7, 12; 
from  this  circumstance  the  feasts  themselves  were  called  holy 
convocations,  for  it  was  commanded  that  all  the  males  should 
be  present  in  them  ; that  the  feasts  were  called  holy  convoca-' 
tions,  is  manifest  from  Moses,  “ These  are  the  appointed  feasts 
to  Jehovah,  which  ye  shall  call  holy  convocations , to  offer  a fire- 
offering ( ignitum ) to  Jehovah,”  Levit.  xxiii.  37.  That  at  such 
times  all  males  were  to  be  present,  is  further  manifest  from 
these  words,  “ Three  times  in  the  year  shall  every  male  of  thine 
appear  before  Jehovah  thy  God , in  the  place  which  he  hath 
chosen,  in  the  feast  of  unleavened  bread,  and  in  the  feast  of 
weeks,  and  in  the  feast  of  tabernacles,”  Dent.  xvi.  16. 

7892.  “And  in  the  seventh  day  shall  be  a holy  convocation 
to  you.” — That  hereby  is  signified  so  in  the  end  of  the  state, 
appears  from  the  signification  of  the  seventh  day,  which  was 
the  last  of  the  feast,  as  denoting  its  end  : what  is  meant  by  a 
holy  convocation,  see  just  above,  n.  7891. 

7893.  “No  work  shall  be  done  in  them.” — That  hereby  is 
signified  a withholding  on  such  occasions  from  things  terrestrial 
and  worldly,  appears  from  the  signification  of  work,  as  denot- 
ing labours  and  studies,  which  have  for  their  end  those  things 
which  are  of  the  world  and  of  the  earth ; hence  by  no  work 
being  to  be  done  in  them,  is  signified  a withholding  from  such 


7890—7896.] 


EXODUS. 


577 


things.  The  reason  why  it  was  so  severely  forbidden  to  do  any 
work  on  the  feasts  and  sabbaths,  was,  that  on  such  occasions 
they  might  be  in  a full  representative  state,  that  is,  in  such 
things  as  represented  things  celestial  and  spiritual ; which  state 
would  have  been  disturbed  if  they  had  done  works  which  re- 
spected the  world  and  the  earth  as  an  end  ; for  the  representa- 
tives of  the  church  were  instituted  amongst  the  posterity  of 
Jacob,  to  the  intent  that  by  them  there  might  be  a communi- 
cation of  heaven  with  man,  which  is  the  end  for  which  the 
church  is  established  ; this  communication  would  not  have  been 
obtained,  unless  under  the  penalty  of  death  it  had  been  forbid- 
den to  do  any  work  on  the  days  of  the  feasts  and  sabbaths;  for 
things  worldly  and  terrestrial  had  gained  a place  in  their  minds, 
and  they  were  men  of  such  a quality,  that  they  immersed  them- 
selves in  such  things  with  their  whole  hearts  ; wherefore  if  they 
had  been  at  liberty  to  employ  themselves  at  the  same  time  in 
those  things,  the  communication  by  representatives  would  have 
been  altogether  interrupted  and  annihilated  : but  afterwards 
the  same  feasts  were  retained  for  the  sake  of  heavenly  life  on 
such  occasions,  and  for  the  sake  of  doctrine,  that  at  those  times 
they  might  learn  what  faith  and  charity  are. 

7894.  “Only  what  shall  be  eaten  by  every  soul.” — That 
hereby  is  signified  when  spiritual  and  celestial  good  is  appro- 
priated, appears  from  the  signification  of  eating,  as  denoting 
appropriation,  see  n.  2187,  2343,  3168,  3513,  3596,  4745;  that 
wdiat  is  spiritual  and  celestial  should  be  appropriated,  is  meant 
by  those  things  which  were  instituted  concerning  the  paschal 
lamb. 

7895.  “This  only  shall  be  done  by  you.” — That  hereby  is 
signified  that  on  such  occasions  they  shall  only  study  these 
things,  appears  without  explication. 

7896.  Yerses  17,  18,  19,  20.  And  ye  shall  observe  unleav- 
ened bread , because  in  this  same  day  I have  brought  forth  your 
armies  out  of  the  land  of  Egypt,  and  ye  shall  keep  this  day  for 
your  generations  by  an  eternal  statute.  In  the  first  in  the  four- 
teenth day  of  the  month , in  the  evening , ye  shall  eat  unleavened 
bread , even  to  the  first  and  twentieth  day  of  the  month  in  the  even- 
ing. For  seven  days  leaven  shall  not  be  found  in  your  houses , 
because  every  one  that  eateth  what  is  leavened , and  that  sold 
shall  be  cut  off  from  the  company  of  Israel,  in  a,  sojourner  and. 
in  one  that  is  a native  in  the  land.  Ye  shall  eat  no  leavened 
thing,  in  all  your  habitations  ye  shall  eat  unleavened  bread. 
And  ye  shall  observe  unleavened  bread,  signifies  that  there 
shall  be  no  false.  Because  in  this  same  day  I have  brought  your 
armies  out  of  the  land  of  Egypt,  signifies  because  on  this  occasion 
there  was  a state  of  charity  and  faith,  by  which  separation  was 
effected  from  those  who  were  in  evils  and  falses.  And  ye  shall 
keep  this  day  for  your  generations,  by  an  eternal  statute,  signifies- 

VOL.  vii.  37 


578 


EXODUS. 


[Chap.  xii. 

worship  grounded  in  faith  and  charity  according  to  the  order 
of  heaven.  In  the  first  in  the  fourteenth  day  of  the  month,  sig- 
nifies in  the  beginning  of  a holy  state.  In  the  evening,  signi- 
fies the  end  of  a former  state  and  the  beginning  of  a new  one. 
Ye  shall  eat  unleavened  bread,  signifies  the  appropriation  of 
truth  by  good  purified  from  the  false.  Even  to  the  first  and 
twentieth  day  of  the  month,  signifies  the  end  of  that  holy  state. 
In  the  evening,  signifies  the  end  of  a former  state  and  the  be- 
ginning of  a new  one.  For  seven  days,  signifies  the  entire 
period  of  this  state.  Leaven  shall  not  be  found  in  your  houses, 
signifies  that  nothing  of  the  false  shall  at  all  accede  to  good. 
Because  every  one  that  eateth  what  is  leavened,  and  that  soul 
shall  be  cut  off  from  the  company  of  Israel,  signifies  that  he 
who  adjoins  the  false  to  his  good  is  damned.  In  a sojourner 
and  in  one  that  is  a native  in  the  land,  signifies  who  is  of  the 
church,  whether  he  be  not  born  there,  or  born  there.  Ye  shall 
eat  no  leavened  thing,  signifies  that  every  caution  is  to  be  used 
lest  the  false  should  be  appropriated.  In  all  your  habitations 
ye  shall  eat  unleavened  bread,  signifies  that  in  the  interiors, 
where  good  is,  truth  shall  be  appropriated. 

7897.  “ And  ye  shall  observe  unleavened  bread.” — That 
hereby  is  signified  that  there  shall  be  no  false,  appears  from 
the  signification  of  unleavened  bread,  as  denoting  what  is  pu- 
rified from  all  false,  see  n.  2342. 

7898.  “Because  in  this  same  day  I have  brought  forth  your 
armies  out  of  the  land  of  Egypt.” — That  hereby  is  signified 
because  on  this  occasion  there  was  a state  of  charity  and  faith, 
whereby  separation  was  effected  from  those  who  were  in  evils 
and  falses,  appears  from  the  signification  of  day,  as  denoting 
state,  see  above,  n.  7881 ; and  from  the  signification  of  armies, 
as  denoting  those  things  which  are  of  charity  and  faith,  see  n. 
3448,  7236  ; and  from  the  signification  of  bringing  forth,  as 
denoting  to  be  separated  ; and  from  the  signification  of  the 
Egyptians,  as  denoting  those  ’who  are  in  evils  and  falses,  see 
frequently  above. 

7899.  “ And  ye  shall  keep  this  day  for  your  generations  by 
an  eternal  statute.” — That  hereby  is  signified  worship  grounded 
in  faith  and  charity  according  to  divine  order,  appears  from 
the  signification  of  keeping,  as  denoting  worship,  for  that  day 
was  kept  when  the  passover  was  worshipped  in  it ; and  from 
the  signification  of  generations,  as  denoting  those  things  which 
are  of  faith  and  charity,  see  above,  n.  7883  ; and  from  the  sig- 
nification of  an  eternal  statute,  as  denoting  according  to  divine 
order,  see  also  above,  n.  7884. 

7900.  “ In  the  first  in  the  fourteenth  day  of  the  month.” — 
That  hereby  is  signified  in  the  beginning  of  a holy  state,  ap- 
pears from  the  signification  of  in  the  first,  as  denoting  the  be- 
ginning, as  above,  n 7887,  7891  ; and  from  the  signification  of 


J&AODLb. 


679 


the  fourteenth  day,  as  denoting  a holy  state ; that  the  number 
fourteen  denotes  what  is  holy,  see  above,  n.  7842,  and  that  day 
denotes  state,  n.  7881 : the  reason  why  the  number  fourteen 
denotes  what  is  holy,  is,  because  it  exists  from  seven ; seven, 
where  the  number  occurs  in  the  Word,  signifies  what  is  holy; 
for  the  simple  and  compound  numbers  involve  a like  thing,  n. 
5291,  5335,  5708  : inasmuch  as  the  passover  was  the  most  holy 
of  the  feast  days,  therefore  it  was  commanded,  that  it  should 
be  celebrated  on  the  fourteenth  day  of  the  month,  should  con- 
tinue seven  days,  and  should  conclude  on  the  twenty-first  day, 
by  which  is  also  signified  what  is  holy:  therefore  also  it  was 
ordained,  that  they  who  could  not  celebrate  the  passover  in  the 
first  month,  should  celebrate  it  in  the  following  month,  also 
on  the  fourteenth  day,  on  which  subject  it  is  thus  written  in 
Moses,  “ When  any  man  shall  be  unclean  on  account  of  the 
soul,  or  in  a long  journey,  with  you  or  your  generations,  he 
shall  nevertheless  offer  the  passover  to  Jehovah,  in  the  second 
month , in  the  fourteenth  day , between  the  evenings  they  shall 
offer  it,”  Numb.  ix.  10,  11. 

7901.  “In  the  evening.” — That  hereby  is  signified  the  end 
of  a former  state,  and  the  beginning  of  a new  one,  appears  from 
the  signification  of  the  evening,  as  denoting  the  end  of  a for- 
mer state,  and  the  beginning  of  another,  see  n.  7844. 

7902.  “ Ye  shall  eat  unleavened  bread.” — That  hereby  is 
signified  the  appropriation  of  truth  by  good,  purified  from  the 
false,  appears  from  the  signification  of  eating,  as  denoting  ap- 
propriation, see  n.  2187,  2343,  3168,  3513,  3596,  4745;  the 
reason  why  it  denotes  the  appropriation  of  truth  by  good,  is, 
because  truth  is  appropriated  by  good,  and  good,  as  has  been 
before  abundantly  shown,  derives  its  quality  from  truth,  where- 
fore that  truth  may  be  appropriated,  it  must  be  appropriated 
by  good,  and  that  good  may  be  appropriated,  it  must  be  by 
truth ; and  from  the  signification  of  unleavened  bread,  as  de- 
noting truth  purified  from  all  false,  see  n.  2342.  As  to  what 
concerns  truth  purified  from  all  false,  it  is  to  be  noted,  that 
pure  truth  cannot  in  any  wise  be  given  to  appertain  to  man, 
as  well  because  the  false  is  continually  flowing-forth  from  the 
evil  in  which  he  is,  and  which  has  its  abode  in  him,  as  because 
truths  have  a connection  one  amongst  another,  and  therefore 
if  there  be  one  false,  and  especially  if  there  be  more  than  one, 
the  rest  of  the  truths  are  thence  defiled,  and  take  something 
from  the  false  : but  truth  is  said  to  be  purified  from  the  false, 
when  man  is.  capable  of  being  kept  by  the  Lord  in  the  good  of 
innocence  ; innocence  consists  in  acknowledging  that  there 
appertains  to  himself  nothing  but  evil,  and  that  all  good  is 
from  the  Lord  ; also  in  believing,  that  he  does  not  know  nor 
perceive  any  thing  from  himself,  but  from  the  Lord,  thus  also 


580 


EXODUS. 


[Chap.  xii. 

false  can  be  removed  from  him,  and  truth  from  the  Lord  be  in- 
sinuated : this  state  is  what  is  signified  by  unleavened  bread, 
and  also  by  eating  the  paschal  lamb. 

7908.  “Even  to  the  first  and  twentieth  day  of  the  month.” — 
That  hereby  is  signified  the  end  of  that  holy  state,  appears  from 
the  signification  of  the  first  and  twentieth  day,  as  denoting  a 
holy  state,  and  also  denoting  the  end  of  that  state  ; the  reason 
why  it  denotes  a holy  state,  is,  because  it  is  the  product  of 
seven  and  three  multiplied  into  each  other,  and  seven  signifies 
what  is  holy,  and  also  three ; that  first  and  twentieth  day 
denotes  the  end  of  that  state,  is  evident,  because  it  was  the  last 
day. 

7904.  “ In  the  evening” — signifies  the  end  of  a former 
state,  and  the  beginning  of  a new  one,  as  above,  n.  7902. 

7905.  “ For  seven  days.” — That  hereby  is  signified  the  en- 
tire period  of  this  state,  appears  from  the  signification  of  seven 
days,  as  denoting  a holy  state,  as  above,  n.  7885,  and  also  an 
entire  period  from  beginning  to  end,  or  a full  state,  n.  728, 
6508,  in  like  manner  as  a week,  n.  2044,  3845 ; inasmuch  as 
those  things  were  signified,  it  was  ordained  that  this  feast  should 
continue  seven  days. 

7906.  “ Leaven  shall  not  be  found  in  your  houses.” — That 
hereby  is  signified  that  nothing  of  the  false  shall  at  all  accede 
to  good,  appears  from  the  signification  of  leaven,  as  denoting 
the  false,  of  which  we  shall  speak  present^  ; and  from  the 
signification  of  house,  as  denoting  good,  see  n.  3652,  3720,4982, 
7833,  7834,  7835.  That  leaven  denotes  the  false,  may  be  mani- 
fest from  those  passages  where  leaven  and  leavened,  also  where 
unleavened,  are  named,  as  in  Matthew,  “Jesus  said,  See  ve 
and  beware  of  the  leaven  of  the  Pharisees  and  of  the  Saddu- 
cees  y afterwards  the  disciples  understood  that  he  had  not  said 
that  they  should  beware  of  the  leaven  of  bread , but  of  the 
doctrine  of  the  Pharisees  and  of  the  Sadduceesfi  xvi.  6,  12  ; 
where  leaven  manifestly  denotes  false  doctrine.  Inasmuch  as 
leaven  signified  the  false,  it  was  forbidden  “ to  sacrifice  upon 
what  was  leavened  the  blood  of  the  sacrifice ,”  Exod.  xxiii.  18, 
xxxiv.  25,  for  by  the  blood  of  the  sacrifice  was  signified  holy 
truth,  thus  truth  pure  from  all  false,  see  n.  4735,  4978,  7317, 
7326,  7846,  7850  ; it  was  also  ordained  that  the  meat-offering , 
which  was  offered  upon  the  altar,  “ should  not  be  baked  with 
leaven ,”  Levit.  vi.  17  ; and  that  “ the  cakes  and  wafers  should 
also  be  unleavened ,”  Levit.  vii.  11,  12,  13.  As  to  what  further 
concerns  what  is  leavened  and  unleavened,  it  is  to  be  noted, 
that  the  purification  of  truth  from  the  false  appertaining  to 
man  cannot  possibly  exist  without  leavening  (fermentatio)  so 
called,  that  is,  without  the  combat  of  the  false  with  truth,  and 
of  truth  with  the  false  ; but  after  that  the  combat  has  taken 
place,  and  the  truth  has  conquered,  then  the  false  falls  down 


7903—7908.] 


EXODUS. 


581 


like  dregs,  and  the  truth  exists  purified  ; like  wine,  which  grows 
clear  after  fermentation,  the  dregs  falling  down  to  the  bottom  : 
this  fermentation  or  combat  exists  principally  when  the  state 
appertaining  to  man  is  turned,  viz.,  when  he  begins  to  act  from 
the  good  which  is  of  charity,  and  not  as  before  from  the  truth 
which  is  of  faith ; for  the  state  is  not  yet  purified  when  man 
acts  from  the  truth  of  faith,  but  it  is  then  purified  when  he 
acts  from  the  good  which  is  of  charity,  for  then  he  acts  from 
the  will,  before  only  from  the  understanding:  spiritual  combats 
or  temptations  are  leavenings  or  fermentations  in  the  spiritual 
sense,  for  on  such  occasions  falses  are  desirous  to  conjoin  them- 
selves to  truths,  but  truths  reject  them,  and  at  length  cast  them 
down  as  it  were  to  the  bottom,  consequently  refine  (< defceccmt ): 
in  this,  sense  is  to  be  understood  what  the  Lord  teaches  concern- 
ing leaven  in  Matthew,  “ The  kingdom  of  the  heavens  is  Wee 
unto  leaven , which  a woman  taking  hid  in  three  measures  of 
meal,  until  the  whole  was  leavenedf  xiii.  33,  where  meal  de- 
notes the  truth  which  gives  birth  to  good : also  in  Hosea, 
“They  are  all  adulterers,  as  an  oven  heated  by  the  baker,  the 
raiser  ceaseth  from  working  the  dough  even  to  its  leavening ,” 
vii.  4.  Because,  as  was  said,  such  combats  as  are  signified  by 
leavenings  or  fermentations  have  place  with  man  in  the  state 
previous  to  a new  state  of  life,  therefore  also  it  was  ordained, 
that  when  the  new  meat-offering  on  the  feast  of  the  first  fruits 
was  brought,  the  shake-bread  (panis  motitationis),  it  should  be 
baked  leavened , and  should  be  the  first  fruits  to  Jehovah,” 
Levit.  xxiii.  16,  17. 

7907.  “ Because  every  one  that  eateth  what  is  leavened,  and 
that  soul  shall  be  cut  off  from  the  company  of  Israel.” — That 
hereby  is  signified  that  he  who  adjoins  the  false  to  his  good  is 
damned,  appears  from  the  signification  of  eating,  as  denoting 
to  appropriate,  see  n.  2343,  3168,  3513,  3596,  4745,  thus  also  to 
conjoin,  n.  2187,  for  he  who  appropriates  any  thing  to  himself 
conjoins  it  to  himself;  and  from  the  signification  of  what  is 
leavened,  as  denoting  the  false,  see  just  above,  n.  7906;  and 
from  the  signification  of  being  cut  off,  as  denoting  to  be  sepa- 
rated, and  to  be  damned,  see  n.  7889  ; and  from  the  significa- 
cation  of  a soul,  as  denoting  a man ; and  from  the  signification 
of  the  company  of  Israel,  as  denoting  those  who  are  of  the  spirit- 
ual church,  see  Yi.  7830,  7843 : from  these  considerations  it  is 
evident,  that  by  every  one  that  eateth  what  is  leavened,  and 
that  soul  shall  be  cut  off  from  the  company  of  Israel,  is  signi- 
fied that  he,  who  adjoins  the  false  to  his  good,  will  be  separated 
from  the  spiritual  church,  and  will  be  damned. 

7908.  “ In  a sojourner  and  in  one  that  is  a native  in  tbe 
land.” — That  hereby  is  signified  who  is  of  the  church,  whether 
he  be  not  born  there,  or  born  there,  appears  from  the  significa- 
tion of  the  sojourner,  as  denoting  one  who  is  instructed  in  the 


5S2 


EXODUS. 


[Chap.  xii. 


truths  and  goods  of  the  church,  and  receives  them,  see  n. 
14:63,  4444,  thus  who  is  not  born  within  the  church,  but  still 
accedes  to  it;  and  from  the  signification  of  him  that  is  a native 
in  the  land,  as  denoting  one  who  is  born  within  the  church. 

7909.  “ No  leavened  thing  shall  ye  eat.” — That  hereby  is 
signified  that  every  caution  is  to  be  used  lest  the  false  should  bo 
appropriated,  appears  from  the  signification  of  a leavened  thing, 
as  denoting  the  false,  see  above,  n.  7906;  and  from  the  sig- 
nification of  eating,  as  denoting  to  appropriate  to  themselves,  see 
also  above,  n.  7907.  The  frequent  prohibition  against  eating 
what  is  leavened,  as  at  verses  15,  17,  18,  19,  involves,  that  the 
utmost  caution  is  to  be  used  against  the  false ; the  reason  why  this 
caution  against  the  false  is  to  be  used,  is,  that  man  may  be  in 
good  ; the  false  does  not  accord  with  good,  but  destroys  good, 
for  the  false  is  of  evil,  and  truth  is  of  good;  if  the  false  be 
appropriated,  that  is,  firmly  believed,  there  is  no  reception  of 
the  good  of  innocence,  consequently  no  liberation  from  dam- 
nation. It  is  one  thing  for  men  to  appropriate  the  false  to  them- 
selves, and  it  is  another  thing  to  adjoin;  they  who  adjoin,  if 
they  be  in  good,  reject  the  false  when  the  truth  appears  to 
them  ; but  they  who  appropriate  the  false  to  themselves,  retain 
it,  and  resist  the  truth  itself,  when  it  appears  : this  now  is  the 
ground  of  the  frequent  prohibition  against  eating  what  is 
leavened. 

7910.  u In  all  your  habitations  ye  shall  eat  unleavened 
bread.” — That  hereby  is  signified  that  in  the  interiors,  where 
good  is,  truth  shall  be  appropriated,  appears  from  the  significa- 
tion of  habitations,  as  denoting  those  things  which  are  of  the 
mind,  thus  which  are  of  intelligence  and  wisdom,  see  n.  7719, 
consequently  the  interiors,  for  intelligence  and  wisdom  are 
there,  and  also  good  is  there  ; and  from  the  signification  of 
eating  unleavened  bread,  as  denoting  to  appropriate  truth  to 
themselves,  see  occasionally  above.  In  regard  to  appropriation 
being  effected  in  the  interiors,  and  to  good  being  there,  it  is  to 
be  noted,  that  with  those  who  are  in  the  Lord,  that  is,  who 
are  in  the  life  of  faith  and  charity,  good  dwells  in  the  interiors, 
and  the  more  interiorly  it  dwells  with  them,  so  much  the 
purer  and  more  celestial  is  the  good ; but  truth  dwells  in  the 
exteriors,  and  the  more  exteriorly  it  dwells  with  them,  so 
much  the  more  is  truth  widowed  from  good ; the  reason  is, 
because  man  as  to  his  interiors  is  in  heaven,  and  as  to  his 
inmost  near  the  Lord,  but  as  to  exteriors  he  is  in  the  world ; 
hence  it  is  tha*t  the  truths  which  are  of  faith  enter  by  an  ex- 
ternal way,  but  good  by  an  internal  way,  see  n.  7756,  7757; 
also  that  the  appropriation  of  truth  is  effected  in  the  interiors 
where  good  is. 

7911.  Yerses  21,  22,  23,  24.  And  Moses  called  all  the 
elders  of  Israel , and  said  to  them , Draw  forth  and  take  to 


^909—7912.] 


EXODUS. 


583 


yourselves  a cattle  of  the  flock , according  to  your  families , 
and  kill  the  passover.  And  ye  shall  take  a hunch  of  hyssop , 
and  dip  it  in  the  blood  which  is  in  the  bowl,  and  ye  shall 
cause  it  to  reach  to  the  lintel , and  to  the  two  posts,  from  the 
blood  which  is  in  the  bowl  / and  ye  shall  not  go  forth  any  one 
out  of  the  door  of  his  house  even  to  the  morning . And  Jeho- 
vah will  pass  through  to  inflict  a plague  upon  Egypt,  and  he 
will  see  the  blood  upon  the  lintel,  and  upon  the  two  posts,  and 
Jehovah  will  pass  by  beside  the  door,  and  will  not  give  to  the 
destroyer  to  come  to  your  houses  to  inflict  a plague.  And  ye 
shall  keep  this  Word  for  a statute  to  thee  and  to  thy  sons  for 
ever.  And  Moses  called  all  the  elders  of  Israel,  signifies  the 
illustration  of  the  understanding  of  those  who  are  of  the  spiritual 
church,  by  the  influx  and  presence  of  truth  divine.  And  said 
to  them,  signifies  perception.  Draw  forth,  signifies  that  they 
should  compel  themselves.  And  take  to  yourselves  a cattle  of 
the  flock,  signifies  to  receive  the  good  of  innocence.  According 
to  your  families,  signifies  according  to  the  good  of  every  truth. 
And  kill  the  passover,  signifies  preparation  for  the  presence  of 
the  Lord,  and  consequent  liberation.  And  ye  shall  take  a 
bunch  of  hyssop,  signifies  an  external  medium  effective  of  puri- 
fication. And  dip  it  in  the  blood,  signifies  the  holy  truth  which 
is  of  the  good  of  innocence.  Which  is  in  the  bowl,  signifies 
which  is  in  the  good  of  the  natural  principle.  And  ye  shall 
cause  it  to  reach  to  the  lintel  and  to  the  two  posts,  signifies  the 
goods  and  truths  of  the  natural  principle.  From  the  blood 
which  is  in  the  bowl,  signifies  the  holy  truth  which  is  of  the* 
good  of  innocence  in  the  natural  principle.  And  ye  shall  not 
go  forth  any  one  out  of  the  door  of  his  house,  signifies  that 
they  shall  abide  steadfast  in  good  which  must  not  be  looked  at 
from  truth.  Even  to  the  morning,  signifies  to  a state  of  illustra- 
tion. And  Jehovah  will  pass  through,  signifies  the  presence 
of  the  Divine  Being  or  Principle.  To  inflict  a plague  upon 
Egypt,  signifies  whence  damnation  comes  to  those  of  the  church 
who  have  been  in  faith  separate  from  charity.  And  will  see 
the  blood  upon  the  lintel  and  upon  the  two  posts,  signifies  ap- 
perception of  the  holy  truth  which  is  of  the  good  of  innocence 
in  the  natural  principle.  And  Jehovah  will  pass  by  beside  the 
door,  signifies  that  damnation  will  fly  thence.  And  will  not 
give  to  the  destroyer  to  come  to  your  houses,  signifies  that  the 
false  and  evil  which  are  from  the  hells  shall  in  no  wfise  accede 
to  the  will.  To  inflict  a plague,  signifies  damnation  which  them- 
selves bring  on  themselves.  And  ye  shall  keep  this  Word  for 
a statute  to-  thee  and  to  thy  sons  for  ever,  signifies  that  all  this 
shall  be  according  to  divine  order  hereafter  for  those  who  are 
of  the  spiritual  church. 

7912.  “ And  Moses  called  all  the  elders  of  Israel.” — That 
hereby  is  signified  the  illustration  of  the  understanding  of  those 


584 


EXODUS. 


[Chap.  xii. 


who  are  of  the  spiritual  church  by  the  influx  and  presence  of 
truth  divine,  appears  from  the  signification  of  calling,, when  it 
is  said  of  truth  divine,  as  denoting  influx  and  presence,  see  n. 
6177,  6840,  7390,  7451,  7721 ; and  from  the  representation  of 
Moses,  as  denoting  the  law  divine,  thus  the  Word  and  truth 
divine,  see  the  preface  to  Gen.  xviii.,  also  n.  4859,  5922,  6723, 
6752,  6771,  6827,  7010,  7014,  7089,  7382  ; and  from  the  signi 
location  of  elders,  as  denoting  the  chief  things  of  wisdom  and 
intelligence  which  are  in  concord  with  truth  and  good,  see  n. 
6523,  6525,  6890,  to  call  which  things  or  to  present  them  to 
view  is  to  illustrate  the  understanding;  and  from  the  represen- 
tation of  Israel,. as  denoting  the  spiritual  church,  see  n.  4286, 
6426,  6637  : from  these  considerations  it  is  evident,  that  by 
Moses  calling  all  the  elders  of  Israel,  is  signified  the  illustration 
of  the  understanding  of  those  who  are  of  the  spiritual  church 
by  the  influx  and  presence  of  truth  divine. 

7913.  “ And  said  to  them.”- — That  hereby  is  signified  per- 
ception, appears  from  the  signification  of  saying  in  the  histori- 
cal of  the  Word,  as  denoting  perception,  see  n.  1791,  1815, 
1819,  1822,  1898,  1919,  20S0,  2419,  2862,  3395,  3509,  5687, 
5743,  5837,  6251. 

7914.  “Draw  forth.” — That  hereby  is  signified  that  they 
should  compel  themselves,  appears  from  the  signification  of 
drawing  forth,  when  it  is  said  of  the  good  of  innocence  which 
they  were  to  receive  from  the  Lord  who  are  of  the  spiritual 
church,  as  denoting  to  compel  themselves ; for  the  good  of  in- 
nocence, which  is  the  good  of  love  to  the  Lord,  is  not  received 
by  the  man  of  the  spiritual  church,  unless  he  compels  himself, 
for  it  can  hardly  be  believed  by  him  that  the  Lord  is  the  only 
God,  and  also  that  his  human  principle  is  divine,  wherefore 
because  he  is  not  in  faith,  neither  can  he  be  in  love  to  him, 
consequently  not  in  the  good  of  innocence,  unless  he  compels 
himself ; that  man  ought  to  compel  himself,  and  when  he  him- 
self compels  himself,  it  is  the  effect  of  freedom,  but  not  when 
he  is  compelled,  see  n.  1937,  1947  ; this  is  signified  by  draw- 
ing forth,  viz.,  the  paschal  cattle;  that  to  draw  it  forth  involves 
some  arcanum,  which  is  not  extant  in  the  sense  of  the  letter,  is 
evident. 

7915.  “And  take  to  yourselves  a cattle  of  the  flock.” — That 
hereby  is  signified  to  receive  the  good  of  innocence,  appears 
from  the  signification  of  the  paschal  lamb,  which  is  here  the 
cattle  of  the  flock,  as  denoting  the  good  of  innocence,  see  n. 
3519,  3994,  7840. 

7916.  “ According  to  your  families.” — That  hereby  is  sig- 
nified according  to  the  good  of  every  truth,  appears  from  the 
signification  of  families,  when  it  is  said  of  the  sons  of  Israel,  by 
whom  is  represented  the  spiritual  church,  as  denoting  the  goods 
of  truth,  for  the  goods  of  that  church  are  called  goods  of  truth : 


7913—7918.] 


EXODUS. 


585 


the  reason  why  families  have  this  signification,  is,  because,  in 
the  internal  sense,  none  but  spiritual  things  are  meant,  which 
are  the  things  of  heaven  and  the  church,  thus  which  are  of  faith 
and  charity ; wherefore  families  in  that  sense  denote  the  things 
which  descend  from  good  by  truth,  and  denote  the  goods  of 
truth. 

7917.  “ And  kill  the  passover.” — That  hereby  is  signified 
preparation  for  the  presence  of  the  Lord,  and  consequent  libe- 
ration, appears  from  the  signification  of  killing,  as  denoting 
preparation,  as  above,  n.  7813 ; and  from  the  signification  of 
the  passover,  as  denoting  the  presence  of  the  Lord,  and  the 
liberation  of  those  who  are  of  the  spiritual  church. 

7918.  “And  ye  shall  take  a bunch  of  hyssop.” — That  hereby 
is  signified  an  external  medium  effective  of  purification,  appears 
from  the  signification  of  hyssop,  as  denoting  external  truth 
which  is  the  medium  of  purification,  of  which  we  shall  speak 
presently  : it  is  said  that  they  should  take  a bunch  of  hyssop, 
because  bunch  ( fasciculus , a bunch  or  bundle)  is  predicated  of 
truths  and  their  arrangement,  see  n.  5530,  5881,  7108.  The 
reason  why  hyssop  denotes  external  truth,  which  is  the  medium 
of  purification,  is,  because  all  spiritual  purification  is  effected 
by  truths  ; for  the  terrestrial  and  worldly  loves,  from  which 
man  is  to  be  purified,  are  not  known  except  by  truths,  and 
when  these  are  insinuated  by  the  Lord,  at  the  same  time  also  is 
insinuated  a horror  at  those  loves,  as  at  things  unclean  and 
damnable,  which  horror  causes,  that  when  a similar  thing  flows* 
in  into  the  thought,  the  dread  of  it  returns,  consequently  aver- 
sion towards  it ; thus  man  is  purified  by  truths,  as  by  external 
mediums  : it  was  on  this  account  ordained,  that  circumcision 
should  be  effected  by  knives  or  lancets  of  flint ; that  lancets 
or  knives  of  flint  denote  the  truths  of  faith,  whereby  purifica- 
tion is  effected,  see  n.  2799,  7011,  and  that  circumcision  denotes 
purification  from  filthy  loves,  see  n.  2039,  2632,  3112,  3113, 
1162,  7015.  Inasmuch  as  hyssop  has  this  signification,  there- 
fore it  was  applied  in  cleansings,  which,  in  the  internal  sense, 
signified  purifications  from  falses  and  evils;  as  in  the  cleansing 
of  the  leprosy,  “ The  priest  shall  tak efor  cleansing  a leper  two 
living  clean  birds,  and  a piece  of  cedar  wood , and  scarlet,  and 
hyssop  ; and  he  shall  dip  them  into  the  blood  of  a slain  bird, 
and  shall  sprinkle  upon  him  that  is  to  be  cleansed,”  Levit.  xiv. 
1,  5,  6,  7.  In  like  manner  in  the  cleansing  of  a house , if  the 
leprosy  be  in  it,  verses  19,  50,  51,  of  the  same  chapter.  To 
compound  the  water  of  separation,  by  which  cleansings  were 
wrought,  cedar  wood  and  hyssop  were  also  applied,  Numb.  xix. 
6,  18;  by  cedar  wood  was  signified  internal  spiritual  truth,  but 
by  hyssop  external  ; thus  by  cedar  an  interior  medium  of  puri- 
fication, by  hyssop  an  exterior:  that  hyssop  denotes  a medium 
of  purification,  is  very  manifest  in  David,  “ Thou  shalt  expiate 


586 


EXODUS. 


[CiiAP.  xii. 


me  with  hyssop , and  I shall  be  made  clean  ; thou  shalt  wash  me, 
and  I shall  be  made  whiter  than  snow,”  Psalm  li.  9 ; where  to 
expiate  with  hyssop  and  to  be  made  clean,  denote  external  pu- 
rification ; to  wash  and  to  be  made  whiter  than  snow,  denote 
internal  purification  : snow  and  whiteness  are  predicated  of 
truth,  n.  3301,  3993,  4007,  5319;  that  hyssop  denotes  the  lowest 
truth,  and  cedar  higher  truth,  is  evident  from  these  words  in 
the  first  book  of  Kings,  “Solomon  spake  of  plants  f ignis)  from 
the  cedar  which  is  in  Libanus , even  to  the  hyssop  which  cometh 
forth  from,  the  wall,”  iv.  33,  where  cedar  denotes  the  internal 
truth  which  is  of  intelligence,  and  hyssop  the  external  truth 
which  is  of  intelligence. 

7919.  “ And  dip  it  in  the  blood.” — That  hereby  is  signified 
the  holy  truth  which  is  of  the  good  of  innocence,  appears  from 
the  signification  of  blood,  in  the  present  case  the  blood  of  a 
lamb,  as  denoting  the  holy  truth  of  the  good  of  innocence,  see 
above,  n.  7846,  7877  ; what  the  truth  of  the  good  of  innocence 
is,  see  n.  7897. 

7920.  “ Which  is  in  the  bowd.” — That  hereby  is  signified 
which  is  in  the  good  of  the  natural  principle,  appears  from  the 
signification  of  bowl,  as  denoting  the  good  of  the  natural  princi- 
ple ; for  by  vessels  in  general  are  signified  the  scientifics  which 
are  of  the  natural  principle,  n.  3068,  by  reason  that  they  are  the 
receptacles  of  the  influx  of  good  and  truth  ; and  because  by  ves- 
sels are  signified  scientifics,  the  natural  principle  is  also  signi- 
fied for  scientifics  are  of  the  natural  principle,  and  the  natural 
principle  is  the  common  or  general  receptacle:  but  specifically 
by  vessels  of  wood  and  of  brass  were  signified  the  goods  of  the 
natural  principle,  for  wood  denotes  good,  and  so  also  does  brass  ; 
hence  it  is,  that  a bowl  denotes  the  good  of  the  natural  princi- 
ple. It  is  to  be  noted,  that  one  thing  is  meant  by  natural  good, 
and  another  by  the  good  of  the  natural  principle  : natural  good 
is  what  man  has  hereditarily,  and  the  good  of  the  natural  prin- 
ciple is  what  he  has  from  the  Lord  by  regeneration  ; concern- 
ing natural  good,  see  n.  7197. 

7921.  “ And  ye  shall  cause  it  to  reach  to  the  lintel  and  to 
the  two  posts.” — That  hereby  are  signified  the  goods  and  truths 
of  the  natural  principle,  appears  from  the  signification  of  the 
lintel,  as  denoting  the  good  of  the  natural  principle,  and  from 
the  signification  of  the  posts,  as  denoting  the  truths  thereof,  see 
li.  7847. 

7922.  “ From  the  blood  which  is  in  the  bowl.” — That  hereby 
is  signified  the  holy  truth  which  is  of  the  good  of  innocence  in 
the  natural  principle,  appears  from  the  signification  of  the 
blood,  viz.,  of  the  lamb,  as  denoting  the  holy  truth  which  is  of 
the  good  of  innocence,  see  n.  7919  ; and  from  the  signification 
of  bowl,  as  denoting  the  natural  principle,  see  just  above,  n. 
7920. 


7919— 7926.] 


EXODUS. 


587 


7923.  “ And  ye  shall  not  go  forth  any  one  out  of  the  door 
of  liis  house.” — That  hereby  is  signified  that  they  shall  abide 
steadfast  in  good  which  must  not  be  looked  at  from  truth,  ap- 
pears from  the  signification  of  not  going  forth,  as  denoting  to 
abide  steadfast;  and  from  the  signification  of  house,  as  denot- 
ing good,  see  n.  2233,  2234,  2559,  3652,  3T20,  7833,  7834,  7835, 
7848  : hence  it  is  evident,  that  by  the  words,  “Ye  shall  not  go 
forth  any  one  from  the  door  of  his  house,”  is  signified  that  they 
shall  abide  steadfast  in  good ; the  reason  why  it  is  further  sig- 
nified  that  good  must  not  be  looked  at  from  truth,  is,  because 
to  abide  in  the  house  is  to  abide  in  good,  but  to  go  forth  from 
the  door  of  the  house  is  to  go  from  good  to  truth,  for  good  is 
within,  but  truth  without,  n.  7910;  what  is  meant  by  looking 
from  good  to  truth,  see  n.  5895,  5897,  7857 : from  truth  to  look 
at  good,  is  to  look  from  what  is  external  to  what  is  internal  ; 
but  from  good  to  look  at  truth,  is  to  look  from  what  is  internal 
to  what  is  external,  for,  as  was  just  now  said,  good  is  interior, 
but  truth  exterior;  from  good  to  look  at  truth  is  according  to 
order,  for  all  divine  influx  is  through  things  interior  to  things 
exterior ; but  from  truth  to  look  at  good,  is  not  according  to 
order  ; wherefore  during  man’s  regeneration,  the  order  is  turned, 
and  good  or  charity  is  regarded  in  the  first  place,  and  truth  or 
faith  in  the  second. 

7924.  “ Even  to  the  morning.” — That  hereby  is  signified 
to  a state  of  illustration,  appears  from  the  signification  of  morn- 
ing, as  denoting  a state  of  illustration,  see  n.  3458,  3723,  5740, 
7860. 

7925.  “ And  Jehovah  will  pass  through.” — That  hereby  is 
signified  the  presence  of  the  Divine  Being  or  Principle,  appears 
from  the  signification  of  passing,  viz.,  through  the  land  of  Egjrpt, 
when  it  is  said  of  Jehovah,  as  denoting  the  presence  of  the 
Divine  Being  or  Principle,  see  above,  n.  7869. 

7926.  “To  inflict  a plague  upon  Egypt.” — That  hereby  is 
signified  whence  damnation  comes  to  those  of  the  church  who 
have  been  in  faith  separate  from  charity,  appears  from  the  sig- 
nification of  plague,  which  is  here  the  death  of  the  first-born, 
as  denoting  the  damnation  of  those  of  the  church  who  are  in 
faith  separate  from  charity,  see  n.  7766,  7778  ; for  by  Egypt  or 
the  Egyptians  are  signified  those  who  have  been  in  the  science 
of  such  things  as  are  of  the  church,  but  who  have  separated 
life  from  doctrine,  that  is,  charity  from  faith  ; the  Egyptians 
also  were  of  this  character,  for  they  had  the  science  of  the 
things  which  were  of  the  church  at  that  time,  which  church 
was  representative  ; they  were  acquainted  with  the  represent- 
ations of  spiritual  things  in  natural,  which  constituted  the  rit- 
uals of  the  church  at  that  time ; consequently  they  were 
acquainted  with  correspondences,  as  may  evidently  appear 
from  their  hieroglyphics,  which  were  images  of  natural  things 


588 


EXODUS. 


[Chap,  xii, 

that  represented  spiritual : hence  it  is,  that  by  the  Egyptians 
are  also  signified  those  who  are  in  the  science  tf  the  things  of 
faith,  but  in  a life  of  evil;  such  in  the  other  life  are  vastated 
as  to  all  things  which  are  of  faith,  or  as  to  all  things  which  are 
of  the  church,  and  at  length  are  damned  ; which  damnation  is 
what,  in  the  internal  sense,  is  meant  by  the  death  of  the  first- 
born in  Egypt.  Inasmuch  as  it  is  said,  that  Jehovah  shall  pass 
to  inflict  a plague  on  Egypt,  and  thereby  is  signified  the  pres- 
ence of  the  Divine  Being  or  Principle,  whence  comes  the  dam- 
nation of  those  of  the  church  who  are  in  faith  separate  from 
charity,  it  may  be  expedient  to  say  how  this  case  is:  Jehovah 
or  the  Lord  does  not  exhibit  himself  present  amongst  those  who 
are  in  hell,  that  he  may  bring  damnation,  nevertheless  it  is  his 
presence  which  causes  damnation  ; for  the  hells  are  continually 
desirous  to  infest  the  good,  and  also  are  continually  eager  to 
ascend  into  heaven,  and  to  disturb. the  inhabitants,  but  they 
cannot  reach  higher  than  to  those  who  are  in  the  ultimate 
boundaries  of  heaven ; for  it  is  enmity,  which  continually 
breathes  hostility  and  violence  ; but  the  Lord  continually  pro- 
vide^, that  they  who  are  in  the  ultimate  boundaries  of  heaven, 
may  be  kept  in  safety  and  quiet ; this  is  effected  by  his  presence 
amongst  them ; the  internals  on  such  occasions,  when  they  let 
themselves  in  where  the  Lord  is  present,  that  is,  into  his  pres- 
ence, cast  themselves  into  the  evils  of  vastation,  and  at  length 
into  damnation  ; for  the  presence  of  the  Lord,  into  which  they 
rush,  produces  such  effects,  as  has  been  abundantly  shown  in 
the  course  of  this  wrork:  hence  it  is  evident,  that  the  Lord  does 
not  exhibit  himself  present  amongst  them,  that  he  may  bring 
upon  them  the  evils  of  punishment,  but  that  they  cast  them- 
selves into  those  evils.  From  these  considerations  it  is  evident, 
that  nothing  but  good  comes  from  the  Lord,  and  that  all  evil  is 
from  those  who  are  in  evil,  thus  that  the  evil  bring  themselves 
into  vastations,  damnation,  and  hell : hereby  it  may  be  man- 
ifest #how  it  is  to  be  understood  that  Jehovah  will  pass  to  inflict 
a plague  on  Egypt. 

7927.  “And  he  will  see  the  blood  upon  the  lintel,  and  upon 
the  two  posts.” — That  hereby  is  signified  the  apperception  of 
holy  truth  which  is  of  the  good  of  innocence  in  the  natural  prin- 
ciple, appears  from  the  signification  of  seeing,  as  denoting  to 
understand  and  apperceive,  see  n.  2150,  2325,  2807,  3761,  4403 
to  4421,  4567,  4723,  5400  ; and  from  the  signification  of  the 
blood,  as  denoting  the  holy  truth  of  the  good  of  innocence,  as 
above,  n.  7919;  and  from  the  signification  of  the  lintel  and  the 
two  posts,  as  denoting  the  goods  and  truths  of  the  natural  prin- 
ciple, see  also  above,  n.  7847. 

7928.  “ And  Jehovah  will  pass  by  beside  the  door.” — That 
hereby  is  signified  that  damnation  will  fly  thence,  appears  from 
what  was  said  above,  n.  7878,  where  like  words  occur. 


7927—7932.] 


EXODUS. 


589 


7929.  “ And  will  not  give  to  the  destroyer  to  come  to  your 
houses.” — 'That  hereby  is  signified  that  the  false  and  evil,  which 
are  from  the  hells,  will  in  no  wise  accede  to  the  will,  appears 
from  the  signification  of  he  will  not  give,  as  denoting  that  it 
will  not  accede  ; and  from  the  signification  of  the  destroyer,  as 
denoting  hell,  see  n.  7879,  thus  denoting  the  false  and  evil 
which  are  from  the  hells,  for  the  hells  are  grounded  in  the  false 
and  evil  ; and  from  the  signification  of  houses,  as  denoting 
those  things  which  are  of  the  will,  see  n.  710,  7848  ; for  by 
house  is  signified  a man,  hence  also  his  mind,  inasmuch  as  man 
is  man  from  this,  that  he  understands  truth  and  wills  good, 
which  are  of  the  mind  ; and  whereas  man  is  man  principally 
from  that  part  of  the  mind  which  is  called  the  will,  hence  also 
by  house  is  signified  the  will:  but  which  of  these  is  signified, 
is  evident  from  the  series  of  the  things  treated  of  in  the  inter- 
nal sense. 

7930.  “To  inflict  a plague.” — That  hereby  is  signified  the 
damnation  which  they  bring  on  themselves,  appears  from  the 
signification  of  a plague,  as  here  denoting  the  damnation  of 
those  of  the  church  who  have  been  in  faith  separate  from 
charity,  see  n.  7879,  7926 ; that  the  evil  bring  damnation  upon 
themselves,  see  just  above,  n.  7926. 

7931.  “And  ye  shall  keep  this  Word  for  a statute  to  thee 
and  to  thy  sons  for  ever.” — That  hereby  is  signified  that  all  this 
shall  be  according  to  divine  order  hereafter  for  those  who  are 
of  the  spiritual  church,  appears  from  the  signification  of  keep- 
ing this  Word  for  ever,  as  denoting  that  all  this  was  to  be  ob- 
served hereafter;  and  from  the  signification  of  for  a statute,  as 
denoting  according  to  order,  see  n.  7884 ; and  from  the  repre- 
sentation of  the  sons  of  Israel,  as  denoting  those  who  are  of  the 
spiritual  church,  see  n.  4286,  6426,  6637,  6862,  6868,  7035,  7062, 
7198,  7201, 7215,  7223.  By  order  is  meant  that  order  which  was 
in  heaven  from  the  time  when  the  Lord  from  his  divine  human 
principle  began  to  arrange  all  things  in  heaven  and  in  earth, 
which  was  immediately  after  the  resurrection,  Matt.  xxviiic  18; 
according  to  that  order,  they  who  were  of  the  spiritual  church 
could  then  be  elevated  into  heaven,  and  enjoy  eternal  blessed- 
ness, but  not  according  to  the  former  order;  for  the  Lord  here- 
tofore arranged  all  things  by  or  through  heaven,  but  afterwards 
by  or  through  his  human  principle,  which  he  glorified  and 
made  divine  in  the  world,  by  which  there  was  such  an  accession 
of  strength,  that  they  were  elevated  into  heaven  who  before 
could  not  be  elevated ; also  that  the  evil  from  on  all  sides  re- 
ceded, and  were  shut  up  in  their  hells : this  is  the  order  which 
is  meant. 

7932.  Yerses  25,  26,  27,  28.  And  it  shall  be  that  ye  shall 
come  to  the  land , which  Jehovah  shall  give  unto  you  as  he 
spake,'  and  ye  shall  keep  this  service.  And  it  shall  be  that 


590 


EXODUS. 


[Chap.  xii. 


your  sons  shall  say  to  you , What  is  this  service  to  you  ? And 
ye  shall  say , This  is  the  sacrifice  of  the  passover  to  Jehovah, 
that  he  passed  by  beside  the  houses  of  the  sons  of  Israel  in 
Egypt , in  his  inflicting  the  plague  on  Egypt , and  delivered,  our 
houses : and,  the  people  bended  themselves  and  bowed  themselves. 
And  the  sons  of  Israel  went  and  did  as  Jehovah  commanded 
Moses  and,  Aaron , so  they  did.  And  it  shall  be  that  ye  shall 
come  to  the  land  which  Jehovah  shall  give  unto  you,  signifies 
to  heaven,  which  they  shall  have  from  the  Lord.  As  he  spake, 
signifies  according  to  promise  in  the  Word.  And  ye  shall  keep 
this  service,  signifies  worship  on  account  of  liberation.  And  it 
shall  be  that  your  sons  shall  say  to  you,  signifies  the  interior 
perception  of  truth,  which  perception  is  of  conscience.  What 
is  this  service  to  you?  signifies  when  in  worship.  And  ye  shall 
say,  signifies  thought.  This  is  the  sacrifice  of  the  passover  to 
Jehovah,  signifies  the  worship  of  the  Lord  on  account  of  libera- 
tion. That  he  passed  by  beside  the  houses  of  the  sons  of  Israel, 
signifies  that  damnation  fled  away  from  the  goods  in  which  they 
were  withheld  by  the  Lord.  In  Egypt,  signifies  when  in  near- 
ness to  the  evil.  In  his  inflicting  the  plague  on  Egypt,  signi- 
fies when  they  of  the  church  were  damned  who  were  in  faith 
separate  from  charity.  And  delivered  our  houses,  signifies  that 
still  nothing  damnable  came  to  them,  because  in  good  from  the 
Lord.  And  the  people  bended  themselves  and  bowed  them- 
selves, signifies  humiliation  of  the  mouth  and  of  the  heart. 
And  the  sons  of  Israel  went  and  did  as  Jehovah  commanded 
Moses  and  Aaron,  signifies  that  they  who  were  of  the  spiritual 
church  obeyed  truth  divine.  So  they  did,  signifies  act  grounded 
in  will. 

* — “And  it  shall  be  that  ye  shall  come  to  the  land,  which 
Jehovah  shall  give  unto  you.” — That  hereby  is  signified  to 
heaven  which  they  shall  have  from  the  Lord,  appears  from  the 
signification  of  land,  in  this  case  the  land  of  Canaan,  to  which 
they  were  about  to  come,  as  denoting  the  Lord’s  kingdom,  thus 
heaven,  see  n.  1607,  1866,  3038,  3481,  3705,  4116,  4240,  4447, 
4757  : for  the  sons  of  Israel  represented  those  who  were  of  the 
spiritual  church,  and  were  in  the  world  before  the  Lord’s  com- 
ing, and  could  not  be  saved  but  by  the  Lord,  and  on  this  ac- 
count were  kept  together  and  detained  in  the  lower  earth, 
where  in  the  mean  time  they  were  infested  by  the  hells  which 
were  round  about ; when  therefore  the  Lord  came  into  the 
world,  and  made  his  human  principle  in  himself  divine,  on  this 


* In  the  original  there  is  an  omission  of  the  numerical  character  7933,  which 
ought  to  have  been  prefixed  to  this  paragraph,  but  which,  by  some  mistake  or 
other,  is  transferred  to  the  succeeding  one.  The  translator  was  under  the  neces- 
sity of  continuing  the  omission,  otherwise  he  must  have  altered  the  numbers  of  all 
the  following  paragraphs  throughout  the  work,  and  consequent,  y have  introduced 
inexplicable  confusion  into  the  references. 


7933.] 


EXODUS. 


591 


occasion,  at  his  resurrection,  he  liberated  those  who  were  there 
kept  together  and  detained,  and  elevated  them  into  heaven, 
after  that  they  had  undergone  temptations;  these  are  the  things 
which,  in  the  internal  sense,  are  contained  in  the  second  book 
of  Moses  or  Exodus:  by  the  Egyptians  are  signified  those  who 
infested  ; by  bringing  forth  thence  is  signified  liberation  ; by  a 
way  of  forty  years  in  the  wilderness  are  signified  temptations; 
and  by  introduction  into  the  land  of  Canaan  is  signified  eleva- 
tion into  heaven,  see  what  has  been  related  above  on  these  sub- 
jects, n.  6854,  6914,  7091,  7828.  From  these  considei  •at.ions  it 
is  evident,  that  by  when  ye  shall  come  into  the  land,  is  signi- 
fied to  heaven  which  they  shall  have  from  the  Lord. 

7933.  “Ashe  spake.” — That  hereby  is  signified  according 
to  promise  from  the  Word,  appears  from  the  signification  of 
speaking,  when  it  is  said  by  the  Lord  concerning  heaven,  to 
which  they  were  about  to  come  who  were  of  the  spiritual 
church,  as  denoting  promise  in  the  Word  ; for  in  the  internal 
sense  of  the  Word,  both  in  the  books  of  Moses  and  in  the 
prophets,  the  subject  treated  of  is  concerning  the  liberation  of 
those  who  before  the  Lord’s  coming  were  detained  in  the  lower 
earth,  and  infested  by  the  evil,  and  concerning  their  elevation 
into  heaven,  and  they  are  there  meant  by  the  sons  of  Israel  ; 
this  is  the  promise  which  is  here  signified  by  the  words,  as 
Jehovah  spake.  The  Lord’s  frequent  declarations,  that  in  him 
are  to  be  consummated  and  are  consummated  all  things  con- 
tained in  the  scripture,  involve  those  things  which  are  in  the 
internal  sense  of  the  Word,  for  the  subject  there  treaced  of  is 
solety  concerning  the  Lord’s  kingdom,  and,  in  the  supreme 
sense,  concerning  the  Lord  himself;  as  these  declarations  in 
Luke,  “Jesus  said  to  the  disciples,  These  are  the  words  which 
I spake  to  you , when  I was  yet  with  you , that  all  things  must 
he  fulfilled  which  were  written  in  the  law  of  Moses,  and  in 
the  prophets,  and  in  the  psalms  concerning  me:  then  opened 
he  their  mind,  that  they  might  understand  the  scriptures ,” 
xxiv.  44,  45.  Again,  “ Behold  we  go  up  to  Jerusalem,  where 
all  things  shall  he  accomplished  which  were  written  by  the  pro - 
phets  concerning  the  Son  of  Man,”  xxviii.  31.  And  in  Mat- 
thew, “ Think  not  that  I am  come  to  dissolve  the  law  and  the 
prophets : I am  not  come  to  dissolve,  hut  to  fulfil : verily  I 
say  unto  you,  until  heaven  and  earth  pass  away,  one  iota  or 
one  tittle  shall  not  pass  away  in  the  law,  until  all  things  are 
ejfected ,”  v.  17,  18.  These  things,  and  what  the  Lord  in  other 
places  says  concerning  the  fulfilling  of  the  law  or  the  scripture, 
involve,  as  was  said,  those  things  which  were  predicted  of  him 
in  the  internal  sense  ; in  that  sense  all  and  singular  things,  even 
to  every  iota,  or  to  every  smallest  apex,  treat  of  the  Lord  ; 
wherefore  it  is  said  that  one  iota  or  one  tittle  shall  not  pass 
away  in  the  law  until  all  things  be  effected;  and  in  Luke,  “ It 


592 


EXODUS. 


[Chap.  xii. 

is  easier  for  heaven  and  earth  to  pass,  than  for  one  apex  of  the 
law  to  fall ,”  xvi.  17  ; lie  who  does  not  know  that  singular 
things,  even  to  the  least  of  all,  in  the  internal  sense  treat  of  the 
Lord  and  of  his  kingdom,  and  that  hence  the  Word  is  most 
holy,  cannot  in  any  wise  comprehend  what  this  means,  that  one 
apex  shall  not  fall,  nor  one  iota  or  tittle  pass  away,  and  that 
it  is  easier  that  heaven  and  earth  should  pass  away;  for  those 
things  which  are  extant  in  the  external  sense,  do  not  appear  of 
so  great  moment;  but  the  internal  text  is  of  such  content  ( tarn 
continens  est ),  that  a single  expression,  howsoever  small,  could 
not  be  omitted  without  an  interruption  of  the  series. 

7934.  “ And  ye  shall  keep  this  service.” — That  hereb}’’  is 
signified  worship  on  account  of  liberation,  appears  from  the 
signification  of  keeping,  as  denoting  that  it  ought  to  be  ob- 
served, as  above,  n.  7930;  and  from  the  signification  of  serving 
or  service,  as  denoting  the  worship  of  the  Lord. 

7935.  “ And  it  shall  be  that  your  sons  shall  say  to  you.” — 
That  hereby  is  signified  the  interior  perception  of  truth,  which 
perception  is  of  conscience,  appears  from  the  signification  of 
saying,  as  denoting  perception,  see  above,  n.  7913 ; and  from 
the  signification  of  sons,  as  denoting  truths,  see  n.  489,  491, 
533,  1147,  2623,  3373,  4257  ; the  reason  why  it  denotes  the 
interior  perception  which  is  of  conscience,  is,  because  the  sub- 
ject treated  of  is  concerning  the  state  hereafter  or  future  of 
those  who  are  of  the  spiritual  church,  and  liberated  by  the 
Lord,  that  this  truth  should  remain  fixed  in  their  minds,  that 
their  salvation  being  received  from  the  Lord  is  due  only  to  him  ; 
the  perception  of  this  truth  is  of  conscience ; for  they  who  are 
of  the  spiritual  church  have  not  perception  like  those  who  are 
of  the  celestial  church,  but  instead  thereof  they  have  conscience  : 
the  conscience  appertaining  to  them  is  born  and  formed  from 
the  truths  of  the  church  wherein  they  were  born,  which  truths 
they  have  imbibed  in  childhood  and  afterwards,  and  have  con- 
firmed by  life,  and  have  thereby  been  made  truths  of  faith, 
to  act  according  to  those  truths  is  according  to  conscience,  and 
to  act  contrary  to  them  is  contrary  to  conscience;  thej7  remain 
as  if  inscribed  on  the  interior  memory,  and  at  length  as  those 
things  which  have  been  impressed  in  infancy,  which  appear 
afterwards  altogether  familiar,  and  as  innate,  like  the  speech, 
the  thoughts,  recollections,  various  reflections,  and  in  externals 
the  gait,  the  gesture,  the  countenance,  and  several  other  things, 
into  which  man  is  not  born,  but  is  introduced  by  habits:  when 
the  truths  which  are  of  faith  are  thus  also  impressed,  which  is 
done  in  the  interior  man,  then  they  in  like  manner  become 
familiar,  and  at  length  as  innate  impel  man  to  think,  to  will, 
and  to  act  according  to  them;  this  principle  of  life  is  called 
conscience,  and  is  the  life  of  the  spiritual  man,  which  is  so  far 
to  be  estimated,  as  the  truths  are  genuine  goods  which  are  of 


7934 — 7941.] 


EXODUS. 


593 


faith,  from  which  he  thinks,  and  as  they  are  genuine  goods 
which  are  of  charity,  from  which  he  acts;  from  the  series  of 
what  follows  it  is  also  evident,  that  by  the  above  words  is  sig- 
nified the  interior  perception  which  is  of  conscience. 

7936.  “What  is  this  service  to  you?” — That  hereby  is  sig- 
nified when  in  worship,  viz.,  that  then  is  perception  which  is  of 
conscience,  appears  from  the  signification  of  service,  as  denoting 
worship,  as  above,  n.  7934. 

7937.  “And  ye  shall  say.” — That  hereby  is  signified  thought-, 
appears  from  the  signification  of  saying,  as  denoting  thought, 
see  n.  3395,7094:  the  reason  why  saying  here  denotes  thought, 
is,  because  by  saying  just  above,  n.  7935,  was  signified  the  per- 
ception which  is  of  conscience,  and  in  this  case  is  the  reply, 
which  to  perception  which  is  of  conscience  is  thought. 

7938.  “This  is  the  sacrifice  of  the  passover  to  Jehovah.” — 
That  hereby  is  signified  the  worship  of  the  Lord  on  account  of 
liberation,  appears  from  the  signification  of  a sacrifice,  as  denot- 
ing worship,  see  n.  922,  6905  ; and  from  the  signification  of 
passover,  as  denoting  the  presence  of  the  Lord,  and  the  libera- 
tion of  those  who  are  of  the  spiritual  church,  see  n.  7093,  7867. 

7939.  “ That  he  passed  by  beside  the  houses  of  the  sons  of 
Israel.” — That  hereby  is  signified  that  damnation  fled  away 
from  the  goods,  in  which  they  were  withheld  by  the  Lord, 
appears  from  the  signification  of  Jehovah  passing  by,  as  denot- 
ing that  damnation  will  fly  thence,  as  above,  n.  7878,  7928  ; and 
from  the  signification  of  houses,  as  denoting  goods,  see  n.  3652, 
4720,  4982,  7833,  7834,  7835;  and  from  the  representation  of 
Israel,  as  denoting  those  who  are  of  the  spiritual  church,  see 
frequently  above.  The  reason  why  it  is  said,  that  they  were 
withheld  in  goods  by  the  Lord,  is,  because  when  they  passed 
through  the  places  of  damnation  or  the  hells,  which  was  the 
case  when  they  were  liberated,  they  were  then  withheld  in  good 
by  the  Lord ; for  this  end  they  were  prepared,  the  process  of 
which  preparation  is  described  by  the  statutes  concerning  the 
blood,  and  concerning  the  paschal  lamb,  and  eating  thereof,, 
treated  of  in  verses  3 to  11,  15  to  20,  22,  43  to  48  : that  when 
they  were  liberated,  they  passed  through  places  of  damnation 
or  the  hells,  will  be  seen  in  what  follows. 

7940.  “In  Egypt.” — That  hereby  is  signified  when  in  near- 
ness to  the  evil,  appears  from  the  signification  of  the  Egyptians,, 
as  denoting  the  evil  who  infested  those  who  were  of  the  spiritual 
church,  see  frequently  above ; hence  by  Egypt  is  signified  the 
state  or  place  where  they  were;  that  they  were  in  nearness  is 
evident,  because  in  the  land  of  Goshen;  that  it  may  be  known 
how  this  case  is,  see  what  was  said  above,  n.  7932. 

7941.  “ In  his  inflicting  the  plague  on  Egypt.” — That  hereby 
is  signified  when  they  of  the  church  were  damned  who- were  iiL 
faith  separate  from  charity,  appears  from  the  signification  of  in- 

vol.  vn.  38' 


594 


EXODUS. 


[Chap.  xii. 

Aiding  the  plague  on  Egypt,  as  denoting  the  damnation  of  those 
who  were  in  faith  separate  from  charity,  see  n.  7766,  7778,  7926. 

7942.  “ And  delivered  our  houses.” — That  hereby  is  sig- 
nified that  even  to  them  came  nothing  damnable,  because  they 
were  in  goods  from  the  Lord,  appears  from  what  was  explained 
above,  n.  7939. 

7943.  “ And  the  people  bended  themselves  and  bowed  them- 
selves.”— That  hereby  is  signified  humiliation  of  the  mouth  and 
heart,  appears  from  the  signification  of  bending  themselves,  as 
denoting  exterior  humiliation,  thus  of  the  mouth  ; and  from  the 
signification  of  bowing  themselves,  as  denoting  interior  humilia- 
tion, thus  of  the  heart,  see  n.  5682,  7068. 

7944.  “ And  the  sons  of  Israel  went  and  did  as  Jehovah 
commanded  Moses  and  Aaron.” — That  hereby  is  signified  that 
they  who  are  of  the  spiritual  church  must  obey  truth  divine, 
appears  from  the  signification  of  going  and  doing,  as  denoting 
to  obey  ; and  from  the  representation  of  the  sons  of  Israel,  as 
denoting  those  who  are  of  the  spiritual  church,  see  frequently 
above  ; and  from  the  representation  of  Moses  and  Aaron,  as  de- 
noting truth  divine,  Moses  internal  truth  and  Aaron  external, 
see  n.  7089,  7382. 

7945.  “ So  they  did.” — That  hereby  is  signified  act  grounded 
in  will,  appears  from  this  consideration,  that  they  did  is  re- 
peated, and  that  in  the  first  case  it  signifies  act  grounded  in  the 
understanding,  but  in  this  latter  case  grounded  in  the  will ; for 
it  is  common  in  the  Word  to  give  as  it  were  two  repetitions  of 
one  thing ; but  one  expression  of  repetition  has  relation  to  the 
truth  which  is  of  the  understanding,  and  the  other  to  the  good 
which  is  of  the -will:  the  reason  is,  that  in  singular  things  of 
the  Word  there  may  be  the  heavenly  marriage,  which  is  that 
of  good  and  truth,  see  n.  683,  793,  801,  2173,  2516,  2712,  4138, 
5138,  5502,  6343  ; and,  in  the  supreme  sense,  the  divine  mar- 
riage, which  is  of  the  divine  good  in  the  Lord,  and  of  the  divine 
truth  proceeding  from  him,  see  n.  3004,  5502,  6179;  from  which 
considerations  it  may  also  be  manifest,  that  the  Word  is  most 
holy. 

7946.  Yerses  29,  30,  31,  32,  33,  34.  And  it  came  to  pass 
in  the  middle  of  the  night , and  Jehovah  smote  every  first-born 
in  the  land  of  Egypt , from  the  first-born  of  Pharaoh  about  to 
sit  upon  his  throne , even  to  the  first-born  of  the  captive  who 
was  in  the  house  of  a pit,  and  every  first-born  of  beast . And 
Pharaoh  arose  in  that  night , and  all  his  servants , and  all  the 
Egyptians , and  there  was  a great  cry  in  Egypt , because  there 
was  no  house  where  there  was  not  one  dead . And  he  called 
Moses  and  Aaron  by  night , and  said , Arise , go  forth  from  the 
midst  of  my  people , also  you , also  the  sons  of  Israel , and  go  ye , 
serve  Jehovah , according  as  ye  spake.  Also  your  flocks , also 
your  herds  take  ye , as  ye  spake , and  go  ye , and  bless  also  me ♦ 


7942 — 7948.] 


EXODUS. 


595 


And  Egypt  was  urgent  upon  the  people , by  hastening  to  send 
them  away  out  of  the  land , because  they  said , We  all  die.  And 
the  people  carried  their  dough  before  it  was  leavened , their 
kneading  troughs  were  bound  in  their  garments  upon  their 
shoulder.  And  it  came  to  pass  in  the  middle  of  the  night,  sig* 
nifies  a state  of  mere  false  grounded  in  evil.  And  Jehovah, 
smote  every  first-born  in  the  land  of  Egypt,  signifies  the  damna 
tion  of  faith  separate  from  charity.  From  the  first-born  of  Pha- 
raoh about  to  sit  upon  his  throne,  signifies  the  falsified  truths  of 
faith  which  are  in  the  first  place.  Even  to  the  first-born  of  the 
captive  who  was  in  the  house  of  a pit,  signifies  the  falsified 
truths  of  faith  which  are  in  the  last  place.  And  every  first-born 
of  beast,  signifies  the  adulterated  good  of  faith.  And  Pharaoh 
arose  in  that  night,  and  all  his  servants,  and  all  the  Egyptians, 
signifies  that  all  and  singular  the  damned,  when  they  were  let 
into  the  mere  false  derived  from  evil,  apperceived  aversion  and 
fear  for  those  who  were  of  the  spiritual  church.  And  there  was 
a great  cry  in  Egypt,  signifies  interior  lamentation.  Because 
there  was  no  house  where  there  was  not  one  dead,  signifies 
because  there  was  no  one  not  damned.  And  he  called  Moses 
and  Aarort  by  night,  signifies  the  afflux  of  truth  from  the  Divine 
Being  or  Principle  in  that  state.  And  said,  Arise  ye,  go  forth 
from  the  midst  of  my  people,  signifies  that  they  should  depart 
from  them.  Also  you,  also  the  sons  of  Israel,  signifies  with 
that  truth  from  the  Divine  Being  or  Principle,  and  writh  the 
truth  by  which  good  is  procured,  and  with  the  truth  which  is 
derived  from  good.  Go  ye,  serve  Jehovah,  signifies  that  they 
should  worship  the  Lord.  According  as  ye  spake,  signifies  ac- 
cording to  will.  Also  your  flocks,  also  your  herds  take  ye,  signi- 
fies the  interior  and  exterior  goods  of  charity.  As  ye  spake,  sig- 
nifies according  to  the  will.  And  go  ye,  signifies  that  they  should 
altogether  depart.  And  bless  also  me,  signifies  that  they  should 
intercede.  And  Egypt  was  urgent  upon  the  people,  by  hasten- 
ing to  send  them  away  out  of  the  land,  signifies  that  from  aver- 
sion and  fear  they  pressed  them  to  depart.  Because  they  said, 
We  all  die,  signifies  thereby  hell  to  them.  And  the  people  car- 
ried their  dough  before  it  was  leavened,  signifies  the  first  state 
of  truth  from  good  in  which  there  is  nothing  of  the  false.  Their 
kneading  troughs  were  bound  in  their  garments,  signifies  the 
delights  of  the  affections  adhering  to  truths.  Upon  their  shoul- 
ders, signifies  according  to  all  ability. 

7947.  “ And  it  came  to  pass  in  the  middle  of  the  night.” — 
That  hereby  is  signified  a state  of  mere  false  grounded  in  evil, 
appears  from  the  signification  of  the  middle  of  the  night,  as 
denoting  total  devastation,  see  n.  7776,  that  is,  privation  of  all 
good  and  truth,  whence  a state  of  mere  false  grounded  in  evil : 
that  it  is  not  a state  of  evil,  see  n.  2353,  6000,  7870. 

7948.  “And  Jehovah  smote  every  first-born  in  the  land  of 


596 


EXODUS. 


[Chap.  xii. 

Egypt.” — That  hereby  is  signified  the  damnation  of  faith  sepa- 
rate from  charity,  appears  from  the  signification  of  smiting,  as 
denoting  damnation,  see  n.  7871 ; and  from  the  signification  of 
the  first-born  in  the  land  of  Egypt,  as  denoting  faith  separate 
from  charity,  see  n.  7039,  7766,  7778. 

7949.  “From  the  first-born  of  Pharaoh  about  to  sit  upon 
his  throne.” — That  hereby  are  signified  the  falsified  truths  of 
faith  which  are  in  the  first  place,  appears  from  what  was  ex- 
plained, n.  7779,  where  like  words  occur. 

7950.  “Even  to  the  first-born  of  the  captive  who  was  in  the 
house  of  a pit.” — That  hereby  are  signified  the  falsified  truths 
of  faith  which  are  in  the  last  place,  appears  from  the  significa- 
tion of  the  first-born  in  the  land  of  Egypt,  as  denoting  faith 
separate  from  charity,  as  just  above,  n.  7948,  thus  also  the 
falsified  truth  of  faith,  of  which  we  shall  speak  presently  ; and 
from  the  signification  of  the  captive  who  is  in  the  house  of  tho 
pit,  as  denoting  those  who  are  in  the  last  place,  for  he  is  op- 
posed to  the  first-born  of  Pharaoh  about  to  sit  upon  his  throne, 
whereby  is  signified  the  falsified  truth  of  faith  which  is  in  the 
first  place,  n.  7779,  7949  ; by  the  captive  in  the  house  of  the 
pit,  in  the  proximate  spiritual  sense,  is  meant  one  who  is  in  the 
corporeal  sensual  principle,  thus  in  mere  thick  darkness  con- 
cerning truths  and  goods,  because  not  even  in  the  faculty  of 
perceivings  as  they  who  are  in  the  interior  sensual  principle ; 
hence  it  is,  that  they  are  signified  who  are  in  the  last  place. 
The  reason  why  the  first-born  in  the  land  of  Egypt  denotes  the 
falsified  truth  of  faith,  is,  because  the  first-born  of  Egypt  denotes 
faith  separate  from  charity,  n.  7948 ; they  who  are  in  this  faith 
are  in  a principle  of  mere  darkness  and  thick  darkness  concern- 
ing the  truths  which  are  of  faith,  for  they  cannot  be  in  any 
light,  thus  not  in  any  perception  what  truth  is,  and  whether  it 
be  truth ; for  all  spiritual  light  comes  by  or  through  good  from 
the  Lord,  thus  by  or  through  charity,  for  the  good  of  charity  is 
as  the  flame  from  which  light  flows,  for  good  is  of  love,  and 
love  is  spiritual  fire,  from  which  comes  illustration  ; he  who 
believes  that  they  who  are  in  evil  of  life  can  also  be  in  illustra- 
tion as  to  the  truth  of  faith,  is  very  greatly  deceived  ; they  may 
be  in  a state  of  confirmation,  that  is,  they  may  be  able  to  confirm 
the  doctrinals  of  their  church,  and  this  sometimes  with  skill  and 
ingenuity,  but  they  cannot  see  whether  what  they  confirm  be 
true  or  not : that  the  false  may  also  be  confirmed,  even  that  it 
may  appear  as  truth,  and  that  it  is  not  the  part  of  a wise  man 
to  confirm,  but  to  see  whether  it  be  so,  n.  4741,  5033,  6816, 
7012,  7680.  He  therefore  who  is  in  evil  as  to  life,  is  in  the 
false  of  his  evil,  and  does  not  believe  the  truth,  howsoever  he 
knows  it;  sometimes  he  supposes  that  he  believes,  but  he  is 
deceived ; that  he  does  not  believe,  will  be  given  him  to  know 
in  the  other  life,  when  his  perceptive  principle  is  reduced  to 


7949—7956.] 


EXODUS. 


597 


agreement  with  his  will-principle,  in  which  case  he  will  deny, 
hold  in  aversion,  and  reject  the  truth,  and  will  acknowledge 
for  truth  what  is  contrary,  that  is,  the  false ; hence  now  it  is, 
that  they  who  are  in  faith  separate  from  charity,  cannot  do 
otherwise  than  falsify  the  truths  which  are  of  faith. 

7951.  “ And  every  first-born  of  beast” — signifies  the  falsi- 
fied good  of  faith,  as  before,  n.  7781. 

7952.  “ And  Pharaoh  arose  in  that  night,  and  all  his  servants, 
and  all  the  Egyptians.” — That  hereby  is  signified  that  all  and: 
singular  the  damned,  when  they  were  let  into  the  mere  false 
derived  from  evil,  apperceived  aversion  and  fear  for  those  who 
were  of  the  spiritual  church,  appears  from  the  signification  of 
night,  as  denoting  a state  of  mere  false  grounded  in  evil,  as 
above,  n.  7947,  and  hence  damnation  : whether  you  say  a state 
of  mere  false  grounded  in  evil,  or  damnation,  it  is  the  same 
thing,  for  they  who  are  in  that  state  are  damned  ; and  from  the 
signification  of  Pharaoh,  of  his  servants,  and  of  all  the  Egyp- 
tians, as  denoting  all  and  singular:  that  it  is  also  signified,  that 
they  apperceived  aversion  and  fear  for  those  who  were  of  the 
spiritual  church,  is  evident  from  what  follows  ; for  Pharaoh 
called  Moses  and  Aaron,  and  said  that  they  should  depart  from 
the  midst  of  his  people  ; and  the  Egyptians  drove  them  out, 
verse  39. 

7953.  “And  there  was  a great  cry  in  Egypt” — signifies 
interior  lamentation,  as  n.  7782,  where  the  same  words  occur. 

7954.  “Because  there  was  no  house  where  there  was  not 
one  dead.” — That  hereby  is  signified  because  there  was  no  one 
not  damned,  appears  from  the  signification  of  there  being  no 
house,  as  denoting  there  being  no  one  there  ; and  from  the 
signification  of  dead,  as  denoting  damned,  see  n.  5407,  6119, 
7494,  7871. 

7955.  “And  he  called  Moses  and  Aaron  by  night.” — That 
hereby  is  signified  the  afflux  of  truth  from  the  Divine  Being 
or  Principle  in  that  state,  appears  from  the  signification  of  he 
called,  as  denoting  presence  and  influx,  see  n.  6177,  6840, 
7390,  7451,  7721,  in  the  present  case  afflux,  because  it  is  said 
of  those  who  were  in  a state  of  damnation,  that  is,  who  were  in 
a state  of  mere  false  grounded  in  evil  ; these  cannot  interiorly 
receive  any  influx  of  truth  and  good,  but  exteriorly,  which  is 
afflux;  and  from  the  representation  of  Moses  and  Aaron,  as 
denoting  truth  from  the  Divine  Being  or  Principle,  see  n.  6771, 
6827  ; it  is  said  truth  from  the  Divine  Being  or  Principle,  not 
truth  divine,  because  it  is  predicated  of  those  who  are  in  damna- 
tion ; and  from  the  signification  of  by  night,  as  denoting  a state 
of  damnation,  see  above,  n.  7851,  7870. 

7956.  “And  said,  Arise  ye,  go  forth  from  the  midst  of  my 
people.” — That  hereby  is  signified  that  they  should  depart,  ap- 
pears without  explication. 


598 


EXODUS. 


[Chap.  xii. 

7957.  “Also  yon,  also  the  sons  of  Israel.” — That  hereby  is 
signified  with  that  truth  from  the  Divine  Being  or  Principle, 
and  with  truth  by  wdiich  good  is  procured,  and  with  truth 
which  is  derived  from  good,  appears  from  the  representation 
of  Moses,  as  denoting  truth  from  the  Divine  Being  or  Principle, 
see  just  above,  n.  7955;  and  from  the  representation  of  the 
sons  of  Israel,  as  denoting  those  who  are  of  the  spiritual  church, 
see  frequently  above,  thus  those  who  are  in  truth  by  which 
good  is  procured,  and  in  truth  which  is  derived  from  good  ; for 
the  spiritual  church  is  distinguished  from  the  celestial  church 
in  this,  that  by  the  truth  which  is  of  faith  it  is  introduced  into 
the  good  which  is  of  charity,  thus  that  it  has  truth  for  an  essen- 
tial ; initiation  is  effected  by  truth,  for  by  truth  they  are  in- 
structed what  is  to  be  done,  and  when  they  do  that  truth,  it  is 
called  good  ; from  this  good,  when  they  are  initiated,  they  after- 
wards see  truths  according  to  which  they  again  act ; hence  it 
is  evident,  that  whether  we  speak  of  those  who  are  of  the 
spiritual  church,  or  of  those  who  are  in  truth  by  which  good  is 
procured,  and  in  truth  which  is  derived  from  good,  it  is  the 
same  thing. 

7958.  “ And  go  ye,  serve  Jehovah.” — That  hereby  is  signi- 
fied that  they  should  worship  the  Lord,  appears  from  the  signi- 
fication of  serving,  as  denoting  to  worship;  that  by  Jehovah, 
where  he  is  named  in  the  Word,  is  meant  the  Lord,  see  n.  1343, 
1736,  2921,  3023,  3035,  5041,  5663,  6281,  6303,  6905. 

7959.  “ According  as  he  spake.” — That  hereby  is  signified 
according  to  tlie  will,  appears  from  the  signification  of  speaking, 
as  denoting  the  will,  see  n.  2626. 

7960.  “ Also  your  flocks,  also -your  herds  take  ye.” — That 
hereby  are  signified  the  interior  and  exterior  goods  of 'charity, 
appears  from  the  signification  of  flocks,  as  denoting  the  interior 
goods  of  charity ; and  from  the  signification  of  herds,  as  denot- 
ing the  exterior  goods  of  charity,  see  n.  2566,  5913,  6048. 

7961.  “As  ye  spake” — signifies  according  to  the  will,  as 
nist  above,  n.  7953. 

7962.  “And  go  ye.” — That  hereby  is  signified  that  they 
should  altogether  depart,  appears  from  the  signification  of  go- 
ing, or  going  away,  as  denoting  to  depart,  and  because  it  is 
again  said,  it  signifies  that  they  should  altogether  depart. 

7963.  “ And  bless  also  me.” — -That  hereby  is  signified  that 
they  should  intercede,  appears  from  the  signification  of  bless- 
ing, as  denoting  to  intercede,  for  blessing  here  signifies  that  4 
they  would  supplicate  for  him  ; that  to  supplicate  for  Pharaoh 
denotes  to  intercede,  see  n.  7396,  7462. 

7964.  “ And  Egypt  was  urgent  upon  the  people  by  hasten- 
ing to  send  them  away  out  of  the  land.” — That  hereby  is  signi- 
fied that  from  aversion  and  fear  they  pressed  them  to  depart, 
appears  from  the  signification  of  being  urgent  upon  the  people 


7957— 7967.1 


EXODUS. 


599 


by  hastening  to  send  them  away,  as  denoting  to  press  them  to 
depart ; that  it  was  from  aversion  and  fear,  is  evident,  for  they 
who  are  in  the  mere  false  derived  from  evil,  are  so  averse  from 
those  who  are  in  truth  derived  from  good,  that  they  cannot 
even  endure  their  presence;  hence  it  is  that  they  who  are  in 
evii  cast  themselves  down  into  hell  to  a depth  according  to  the 
quality  and  quantity  of  evil,  that  they  may  he  far  off  from 
good,  and  this  not  only  from  aversion,  but  also  from  fear,  for  in 
the  presence  of  good  they  are  tormented. 

7965.  “Because  they  said,  We  all  die.” — That  hereby  is 
signified  hell  thereby  to  them,  appears  from  the  signification  of 
dying,  as  denoting  hell ; that  death,  in  the  spiritual  sense,  is  hell, 
see  n.  5407,  6119. 

7966.  “And  the  people  carried  their  dough  before  it  was 
leavened.”— That  hereby  is  signified  the  first  state  of  truth  from 
good,  in  which  there  is  nothing  of  the  false,  appears  from  the 
signification  of  dough,  as  denoting  truth  from  good  ; for  by 
flour  and  fine  flour  is  signified  truth,  by  the  dough  which  is 
thence  made  the  good  of  truth,  and  by  the  bread  which  is  from 
the  dough  is  signified  the  good  of  love  : when  by  bread  is  sig- 
nified the  good  of  love,  by  the  rest,  viz.,  by  the  dough  and  by 
the  flour,  are  signified  in  their  order  goods  and  truths;  that 
bread  denotes  the  good  of  love,  see  n.  276,  680,  2165,  2177, 
3464,  3478,  3735,  3813,  4211,  4217,  4735,  4976,  5915;  and 
from  the  signification  of  before  it  was  leavened,  as  denoting  in 
which  there  was  nothing  of  the  false;  that  leaven  denotes  the 
false,  see  above,  n.  7906.  That  this  is  the  first  state,  viz.,  when 
they  were  liberated,  is  evident,  because  it  is  said,  that  the  peo- 
ple carried  their  dough,  thus  when  they  departed  ; but  the 
second  state  is  described  in  the  following  verse  39,  by  their 
baking  the  dough,  which  they  brought  forth  out  of  Egypt,  into 
unleavened  cakes,  because  it  was  not  leavened,  by  which  is 
signified,  that  from  the  truth  of  good  was  again  produced  good, 
in  which  there  was  nothing  of  the  false  : these  are  the  two 
states  in  which  they  who  are  of  the  spiritual  church,  when 
in  good,  are  kept  by  the  Lord,  the  first,  that  from  the  good 
which  is  of  the  will  they  see  and  think  truth ; the  second,  that 
from  that  marriage  of  good  and  truth  they  produce  truths 
which,  by  willing  them  and  doing  them,  again  become  goods, 
and  so  on  continually;  such  are  the  productions  and  deriva- 
tions of  truth  amongst  those  who  are  of  the  spiritual  church  ; 
this,  in  the  spiritual  world,  is  presented  representatively  as  a 
tree  with  leaves  and  fruits,  the  leaves  in  this  case  are  truths, 
the  fruits  are  the  goods  of  truth,  the  seeds  are  the  goods  them- 
selves from  which  the  rest  of  the  things  are  produced. 

7967.  “Their  kneading  troughs  bound  in  their  garments.” — 
That  hereby  are  signified  the  delights  of  the  affections  adhering 
to  truths,  appears  from  the  signification  of  kneading  troughs, 


600 


EXODUS. 


[Chap.  xii. 

as  denoting  the  delights  of  affection,  see  n.  7356 ; and  from 
the  signification  of  being  bound,  as  denoting  to  adhere  to ; and 
from  the  signification  of  garments,  as  denoting  truths,  see  n. 
1073,  2576,  4545,  4763,  5248,  5319,  5954,  6914,  6917.  It  may 
be  expedient  to  say  what  is  meant  by  the  delights  of  affections 
adhering  to  truths : all  the  truths  which  have  entrance  with 
man  are  conjoined  with  some  delight,  for  truths  without  delight 
are  not  of  any  life  ; from  the  delights  which  are  conjoined  to 
truths,  it  is  known  how  it  is  with  the  truths  appertaining  to 
man  ; if  they  are  delights  of  evil  affections,  then  it  is  ill ; but 
if  they  are  delights  of  the  good  affections,  it  is  well ; for  the 
angels  attendant  on  man  flow-in  continually  with  good  affec- 
tions, and  on  such  occasions  excite  the  truths  which  are  con- 
joihed  to  them  ; the  case  is  the  same  with  contrary  influences 
{similiter  vicissim) ; if  truths  are  not  conjoined  to  good  affec- 
tions, in  this  case  the  angels  labour  in  vain  to  excite  those  things 
which  are  of  faith  and  charity.  From  these  considerations  it 
may  be  manifest,  what  is  meant  by  the  delights  of  the  affec- 
tions adhering  to  truths,  which  are  signified  by  the  kneading 
troughs  being  bound  in  their  garments. 

7968.  “Upon  their  shoulder.” — That  hereby  is  signified 
according  to  all  ability,  appears  from  the  signification  of  shoul- 
der, as  denoting  all  ability,  see  n.  1085,  4931  to  4937. 

7969.  Verses  35,  36.  And  the  sons  of  Israel  did  accord- 
ing to  the  word  of  Moses , and  ashed  of  the  Egyptians  ves- 
sels of  silver , and  vessels  of  gold , and  garments.  And  Jeho- 
vah gave  the  grace  of  the  people  in  the  eyes  of  the  Egyptians , 
and  they  lent  to  them  j and  they  spoiled  the  Egyptians.  And 
the  sons  of  Israel  did  according  to  the  word  of  Moses,  signifies 
that  they  obeyed  truth  divine.  And  asked  of  the  Egyptians 
vessels  of  silver,  and  vessels  of  gold,  and  garments,  signifies 
the  scientifics  of  truth  and  good  taken  from  the  evil,  who  are 
of  the  church,  to  be  allotted  to  the  good  who  are  from  thence. 
And  Jehovah  gave  the  grace  of  the  people  in  the  eyes  of  the 
Egyptians,  signifies  the  fear  of  those  who  are  damned,  for 
those  who  were  of  the  spiritual  church.  And  they  lent  to 
them,  signifies  that  they  were  transferred.  And  they  spoiled 
the  Egyptians,  signifies  that  they  who  were  in  damnation  were 
altogether  devastated  of  such  things. 

7970.  It  is  needless  to  explain  these  things  as  to  singulars, 
because  they  have  been  twice  explained  before,  viz.,  at  Exod. 
iii.  21,  22,  n.  6814  to  6920  ; and  at  the  foregoing  chapter, 
verses  2,  3,'  n.  7768  to  7773. 

7971.  Verses  37,  38,  39.  And  the  sons  of  Israel  journeyed 
from  Raamses  to  Succoth,  as  it  were  six  hundred  thousand 
footmen , besides  infant.  And  also  much  mixed  crowd  went  up 
■with  them , and  flock  and  herd , acquisition  exceedingly  weighty. 
And  they  baked  the  dough  which  they  brought  forth  out  of 


7968—7973.] 


EXODUS. 


601 


Egypt , unleavened  calces,  because  it  was  not  leavened \ because 
they  were  driven  out  from  Egypt , and  could  not  stay , and  also 
they  made  not  to  themselves  provision  for  the  way  (viaticum). 
And  the  sons  of  Israel  journeyed  from  Raamses  to  Succotn, 
signifies  the  first  state  of  departure  and  its  quality.  As  it  were 
six  hundred  thousand  footmen,  signifies  all  the  things  of  the 
truth  and  good  of  faith  in  one  complex.  Besides  infant,  signifies 
the  good  of  innocence.  And  also  much  mixed  crowd,  signifies 
truths  which  were  not  genuine.  Went  up  with  them,  signifies 
which  were  adjoined.  And  flock  and  herd,  acquisition  exceed- 
ingly weighty,  signifies  good  acquired  by  interior  and  exterior 
truth  in  much  abundance.  And  they  baked  the  dough  which 
they  brought  forth  out  of  Egypt,  unleavened  cakes,  signifies 
that  from  the  truth  of  good  was  again  produced  good  in  which 
was  nothing  of  the  false.  Because  it  was  not  leavened,  signifies 
because  in  the  truth  derived  trom  good  there  was  nothing  of  the 
false.  Because  they  were  driven  out  from  Egypt,  and  could  not 
stay,  signifies  because  they  were  removed  from  those  who 
were  in  the  false  grounded  in  evil.  And  also  they  made  not  to 
themselves  provision  for  the  way,  signifies  that  they  had  with 
them  no  other  support  than  truth  and  good. 

7972.  “And  the  sons  of  Israel  journeyed  from  Raamses  to 
Suecotii.” — That  hereby  is  signified  the  first  state  of  departure, 
and  its  quality,  appears  from  the  signification  of  journeying, 
as  denoting  order  and  institutes  of  life,  see  n.  1293,  3335, 
1882,  5103,  5606 ; hence  the  journeyings  of  the  sons  of  Israel, 
treated  of  in  Exodus,  denote  states  of  the  life  and  their  changes 
from  first  to  last;  in  the  present  case  therefore  by  the  journey 
from  Raamses  *to  Succoth  is  signified  the  first  state  and  its 
quality  ; for  the  names  of  places,  as  also  of  persons,  all  signify 
things  and  their  quality,  see  n.  768,  1221,  1261,  1876,  1888, 
3122,  1298,  1310,  1112,  5905,  6516. 

7973.  “As  it  were  six  hundred  thousand  footmen.” — That 
hereby  are  signified  all  things  of  the  truth  and  good  of  faith  in 
one  complex,  appears  from  the  signification  of  the  number  six 
hundred  thousand,  as  denoting  all  things  of  faith  in  one  com- 
plex, for  this  number  results  from  six  and  also  from  twelve, 
and  twelve  signify  all  the  things  of  faith  and  charity,  see  n.  577, 
2089,  2129,  2130,  3272,  3858,  3913 ; hence  it  is  that  the  sons 
of  Jacob  were  twelve,  and  that  their  posterity  were  distinguished 
into  so  many  tribes,  and  also  that  by  the  Lord  were  appointed 
twelve  disciples,  viz.,  that  they  might  represent  all  the  things 
of  faith  and  charity;  concerning  the  tribes,  see  n.  3858,  3862, 
3039,  3926,  1060,  6335,  6337,  6610,  7836,  7891  ; concerning 
the  disciples,  see  n.  3351,  3188,  5858,  6397  ; the  reason  why 
six  hundred  thousand  in  the  present  case  have  a similar  sig- 
nification, is,  because  a greater  and  lesser  number,  or  a multi- 
plied and  divided  number,  involves  the  same  with  the  simple 


602 


EXODUS. 


[Chap.  xii. 

numbers  from  which  it  is  derived,  n.  5291,  5335  ; this  is  very 
manifest  from  the  number  twelve,  which  has  a similar  sig- 
nification, whether  it  be  divided  into  six,  or  multiplied  into 
seventy-two,  or  into  144;  that  is,  twelve  into  twelve,  or  into 
12,000,  or  into  144,000  ; as  144,000  in  the  Revelation,  “ I heard 
the  number  of  them  that  were  sealed,  a hundred  forty-four 
thousand , they  were  sealed  out  of  every  tribe  of  Israel,  out 
of  each  tribe  twelve  thousand vii.  4,  5,  and  the  following 
verses ; in  this  passage,  by  the  sons  of  Israel  are  not  meant  the 
sons  of  Israel,  nor  by  tribes  tribes,  nor  by  number  number, 
but  such  things  as  are  in  the  internal  sense,  viz.,  all  the  things 
of  faith  and  charity,  and  thus  specifically  by  every  tribe  one 
genus  or  one  class,  according  to  what  has  been  explained  at 
Genesis  xxix.  and  xxx.  In  like  manner  in  the  Revelation 
again,  “ Lo,  a Lamb  standing  upon  Mount  Zion,  and  with 
him  144,000  having  his  Father's  name  written  upon  their 
foreheads : they  sung  a new  song  before  the  throne,  and  no 
one  could  learn  the  song,  but  the  144,000  bought  from  the 
earth  / these  are  they  that  follow  the  Lamb,  whithersoever  he 
goetli ; these  were  bought  from  men  the  first-fruits  to  God 
and  the  Larnbf  xiv.  1,  3,  4 ; from  this  description  it  is  evi- 
dent, that  they  who  are  in  charity  are  meant  by  144,000  ; and 
it  is  also  evident,  that  that  number  merely  marks  state  and 
quality  ; that  number  marks  the  same  as  twelve,  inasmuch  as 
it  results  from  12,000  and  12  multiplied  into  each  other  in  like 
manner  as  the  lesser  number  144,  which  is  twelve  times  twelve, 
in  the  following  passage,  “ He  measured  the  wall  of  the  holy 
Jerusalem  coming  down  from  God  out  of  heaven,  144  cubits , 
which  is  the  measure  of  a man,  that  is,  of  an  angel,”  Rev. 
xxi.  2,  17;  that  the  wall  of  the  holy  Jerusalem  is  not  a wall 
in  the  spiritual  sense,  but  that  it  is  the  truth  of  faith  defending 
those  things  which  are  of  the  church,  see  n.  6419  ; hence  also 
it  is  said  that  it  was  144  cubits;  that  this  is  the  case  is  very 
manifest,  for  it  is  said  that  it  is  the  measure  of  a man,  that  is, 
of  an  angel ; for  by  a man  and  by  an  angel  is  signified  the  all 
of  the  truth  and  good  of  faith ; and  it  is  also  evident  from  the 
twelve  precious  stones  which  formed  the  foundation  of  the 
wall,  and  from  the  twelve  gates,  each  of  which  was  a pearl, 
verses  19,  20,  21,  of  the  same  chapter,  for  by  precious  stones 
are  signified  the  truths  of  faith  which  are  from  the  good  of 
charity,  n.  643,  3720,  6426  ; in  like  manner  by  a gate,  and  also 
by  a pearl  : hence  now  it  is  manifest,  that  a lesser  and  greater 
number  involves  the  like  with  the  simple  number  from  which 
it  is  formed  ; that  all  numbers  in  the  Word  signify  things,  see 
n.  482,  487,  575,  647,  649,  755,  813,  1963,  1988, "2075,  2252, 
3252,  4264,  4495,  4670,  5265,  6175.  From  these  considera- 
tions it  may  now  be  seen,  that  the  number  of  six  hundred 
thousand  men  going  forth  out  of  Egypt,  signifies  also  such 


7974—7976.] 


EXODUS. 


603 


things  : tliat  this  number  has  such  a signification,  scarce  any 
one  can  believe,  by  reason  that  it  is  an  historical  fact,  and 
every  historical  fact  keeps  the  mind  continually  in  the  external 
sense,  and  withdraws  it  from  the  internal  sense  ; nevertheless 
this  number  has  also  such  a signification,  for  there  is  not  even 
an  expression  ever  so  small,  nor  yet  one  iota  or  one  apex  in 
the  Word,  which  is  not  in  itself  holy,  because  in  itself  it  in- 
volves what  is  holy  ; that  there  is  nothing  holy  in  the  mere 
historical  fact,  every  one  must  see. 

7974.  “ Besides  infant.’’ — That  hereby  is  signified  the  good 
of  innocence,  appears  from  the  signification  of  infant,  as  denot- 
ing the  good  of  innocence,  see  n.  430,  1616,  2126,  2305,  3183, 
3494,  4797,  5608. 

7975.  “ And  also  much  mixed  crowd.” — That  hereby  are  sig- 
nified goods  which  are  not  genuine,  appears  from  the  significa- 
tion of  a mixed  crowd,  as  denoting  goods  not  genuine;  for  when 
by  the  sons  of  Israel  are  represented  genuine  goods  and  truths, 
which  are  of  the  spiritual  church,  n.  7956,  by  a mixed  crowd 
accompanying  them  are  signified  truths  and  goods  not  genuine: 
for  with  those  who  are  of  the  spiritual  church,  the  case  is  this: 
they  have  genuine  goods  and  truths,  and  they  have  goods  and 
truths  not  genuine  ; the  man  also  of  the  spiritual  church  has  no 
perception  of  good  and  truth,  but  for  good  and  truth  acknow- 
ledges and  believes  what  the  doctrinals  of  his  church  teach  ; 
hence  it  is  that  he  is  in  very  many  truths  not  genuine,  conse< 
quently  also  in  like  goods,  for  goods  have  their  quality  from 
truths  ; that  the  spiritual  are  in  very  many  truths  not  genuine, 
see  n.  2708,  2715,  2718,  2831,  2849,  2935,  2937,  3240,  3241, 
3246,  3833,  4402,  4788,  5113,  6289,  6500,  6639,  6865,  6945, 
7233  ; hence  they  have  truths  not  pure,  n.  6427  ; but  still  they 
are  kept  by  the  Lord  in  goods  mostly  genuine,  which  is  ef- 
fected by  an  influx  through  the  interiors,  n.  6499,  and  in  this 
case  the  truths  and  goods  not  genuine  are  separated  thence, 
and  rejected  to  the  sides  ; these  are  the  things  which  are  signi- 
fied by  a much  mixed  crowd.  In  like  manner  by  that  crowd 
are  signified  they  who  are  of  the  church,  but  not  within  it,  as  is 
the  case  with  the  Gentiles  who  live  in  obedience  and  mutual 
charity  amongst  themselves,  neither  have  they  genuine  truths, 
because  they  have  not  the  Word  ; these  likewise,  and  also  the 
truths  themselves  not  genuine,  are  signified  by  the  much  crowd 
in  the  Revelation,  “ 1 heard  the  number  of  them  that  were 
sealed,  a hundred  forty-four  thousand,  sealed  out  of  every 
tribe  of  Israel ; after  these  things  I saw,  when  lo,  much  crowd 
which  no  one  could  number , out  of  every  nation,  and  tribe,  and 
people,  and  tongues, ^standing  before  the  throne,  and  before 
the  Lamb,  clad  in  white  raiment,  and  palms  in  their  hands,” 
vii.  4,  9. 

7976.  “ Came  up  with  them.” — That  hereby  is  signified 


604 


EXODUS. 


[Chap.  xii. 

which  were  adjoined,  appears  from  the  signification  of  coming 
np  with  them,  when  it  is  said  of  goods  and  truths,  as  denoting 
that  they  were  adjoined  ; for  truths  and  goods  not  genuine  are 
separated  indeed  from  the  genuine  goods  and  truths  appertain- 
ing to  the  spiritual  man,  but  are  not  taken  away,  remaining  ad- 
joined on  the  side  whither  they  are  rejected,  n.  7975;  the  case 
is  similar  with  the  Lord’s  church  amongst  the  Gentiles,  who 
have  not  genuine  truths  ; they  in  heaven  are  also  adjoined  to 
those  who  are  in  genuine  truths  and  goods. 

7977.  “And  flock  and  herd,  acquisition  exceedingly  weighty.” 
— That  hereby  is  signified  the  good  acquired  by  truth,  interior 
and  exterior,  in  nrluch  abundance,  appears  from  the  signification 
>f  flock,  as  denoting  interior  good,  and  from  the  signification  of 
herd,  as  denoting  exterior  good,  see  n.  2566,  5913,  6048,  7960 ; 
that  it  was  acquired,  is  signified  by  acquisition  ; for  every  good 
appertaining  to  those  who  are  of  the  spiritual  church  is  ac- 
quired by  truth,  for  without  the  truth  which  is  of  faith  they  do 
not  know  what  spiritual  truth  is,  nor  what  spiritual  good  is : 
they  are  capable  of  knowing  indeed  civil  truth,  also,  moral 
truth,  and  their  goods,  because  these  are  congruous  to  things 
which  are  in  the  world,  whence  also  they  have  their  percep- 
tion : but  spiritual  truth  and  its  good  are  not  congruous  to  those 
things  which  are  in  the  world,  yea  in  several  instances  they  are 
altogether  at  variance  wfith  them,  wherefore  they  are  to  be  in- 
structed concerning  them.  These  things  are  said,  to  the  intent 
it  may  be  known  that  every  good  appertaining  to  those  who 
are  of  the  spiritual  church,  is  to  be  acquired  by  truth : that  ex- 
ceedingly weighty  denotes  in  much  abundance,  is  evident. 

7978.  “And  they  baked  the  dough  which  they  brought  forth 
out  of  Egypt,  unleavened  cakes.” — That  hereby  is  signified  that 
from  the  truth  of  good  was  again  produced  good,  in  which  was 
nothing  of  the  false,  appears  from  the  signification  of  baking, 
when  it  is  said  of  the  truth  of  good,  which  is  signified  by  dough, 
as  denoting  to  produce ; and  from  the  signification  of  dough,  as 
denoting  the  truth  of  good,  see  above,  n.  7966 ; and  from  the 
signification  of  unleavened  cakes,  as  denoting  goods  in  which  is 
nothing  of  the  false;  that  unleavened  denotes  which  are  with- 
out the  false,  see  n.  2342,  7906.  That  this  is  the  second  state 
of  truth  from  good,  in  which  they  were  when  liberated,  see 
above,  n.  7966,  7972.  The  reason  why  cakes  denote  goods,  is, 
because  they  are  bread,  and  bread,  in  the  internal  sense,  is  the 
good  of  love,  see  n.  276,  680,  2165,  2177,  3464,  3478,  3735,  3813, 
4211,  4217,  4735,  4976,  5915 ; but  the  bread  of  cakes  is  distin- 
guished from  common  bread  in  this,  that  by  the  bread  of  cakes 
is  signified  the  good  of  love  towards  the  neighbour,  thus  spirit- 
ual good,  and  by  common  bread  is  signified  the  good  of  love  to 
the  Lord,  thus  celestial  good  : this  spiritual  good  was  signified 
by  the  meat-offering,  which  was  offered  and  burnt  with  the 


7977— 7982.] 


EXODUS. 


005 


sacrifice  on  the  altar,  for  the  meat-offering  was  baked  into  cakes 
and  into  wafers,  as  may  be  manifest,  Exod.  xxix.  2,  3,  23,  24, 
41  ; Levit.  ii.  2,  and  following  verses;  vi.  13,  14;  Numb.  vi. 
15,  19 ; xv.  18,  19,  20,  21.  The  like  was  signified  by  the  twelve 
loaves  of  proposition,  which  were  also  baked  into  cakes,  con- 
cerning which  it  is  thus  written  in  Moses,  “Thou  slialt  take  fine 
flour,  and  shalt  bake  it  into  twelve  cakes , one  cake  shall  be  of 
two  tenths : and  thou  shalt  set  them  in  two  rows  ( ordines ),  six 
in  a row,  upon  a clean  table,  before  Jehovah;  and  thou  slialt 
put  upon  the  row  pure  frankincense ; and  it  shall  be  for  breads 
for  a memorial,  a fire-offering  to  Jehovah,”  Levit.  xxiv.  5,  6,  7, 
8,  9 : from  thes-e  considerations  it  may  be  manifest  that  the 
loaves  [breads]  signified  what  is  holy,  for  otherwise  no  such 
thing  would  ever  have  been  commanded ; and  because  they 
signified  what  is  holy,  they  are  also  called  holiness  of  holinesses, 
verse  9 of  the  same  chapter : but  by  these  loaves  [breads]  was 
signified  the  good  of  celestial  love ; and  by  their  being  baked 
into  cakes  were  signified  the  goods  of  spiritual  love.  From 
these  considerations,  and  from  what  has  been  adduced  in  the 
passages  above  quoted,  it  may  be  manifest  that  the  like  is 
meant  by  bread  in  the  holy  supper. 

7979.  “Because  it  was  not  leavened.” — That  hereby  is  sig- 
nified because  in  the  truth  from  good  there  was  nothing  of  the 
false,  appears  from  the  signification  of  the  dough,  of  which  it  is 
said  that  it  was  not  leavened,  as  denoting  the  truth  of  good,  see 
above,  n.  7966  ; and  from  the  signification  of  not  being  leav- 
ened, as  denoting  without  the  false,  see  n.  2342,  7906. 

7980.  “ Because  they  were  driven  out  from  Egypt,  and  could 
not  stay.” — That  hereby  is  signified  inasmuch  as  they  were 
removed  from  those  who  were  in  the  false  derived  from  evil, 
appears  from  the  signification  of  being  driven  out,  as  denoting 
to  be  removed,  for  he  who  is  driven  out  is  removed,  see  n. 
7964;  and  from  the  signification  of  Egypt,  as  denoting  those 
who  are  in  the  false  derived  from  evil,  see  above  ; and  from  the 
signification  of  not  being  able  to  stay,  as  denoting  the  necessity 
of  removal. 

7981.  “ And  also  they  made  not  to  themselves  provision 
for  the  wray  (viaticum)” — That  hereby  is  signified  that  they 
had  not  with  them  any  other  support  from  truth  and  good,  viz., 
than  what  was  signified  by  the  dough  not  leavened,  which, 
that  it  denotes  the  truth  of  good  in  which  is  nothing  of  the  false, 
see  n.  7966,  appears  from  the  signification  of  provision  for  the 
way  (viaticum),  as  denoting  support  from  truth  and  good,  see 
n.  5490,  5953.  ' 

7982.  Yerses  40,  41,  42.  And  the  dwelling  of  the  sons  of 
Israel,  by  which  they  dwelt  in  Egypt,  was  thirty  years  and 
four  hundred  years.  And  it  was  at  the  end  of  thirty  years 
and,  of  four  hundred  years,  and  it  was  in  this  same  day  all 


600 


EXODUS. 


[Chap.  xii. 

the  armies  of  Jehovah  went  forth  from  the  land  of  Egypt.  A 
night  of  watches  (custodiarum)  was  this  to  Jehovah , to  bring 
them  forth  out  of  the  land  of  Egypt ; this  is  that  night  of 
watch e*  to  Jehovah  for  all  the  sons  of  Israel  to  their  genera - 
tions.  And  the  dwelling  of  the  sons  of  Israel  by  which  they 
dwelt  in  Egypt,  signifies  the  duration  of  infestations.  Was 
thirty  years  and  four  hundred  years,  signifies  their  quality 
and  state.  And  it  came  to  pass  at  the  end  of  thirty  years 
and  of  four  hundred  years,  signifies  the  time  of  the  Lord’s  com- 
ing when  they  were  liberated.  And  it  was  in  this  same  day, 
signifies  that  on  this  occasion.  All  the  armies  of  Jehovah  went 
forth  from  the  land  of  Egypt,  signifies  that  they  who  were  in 
truth  and  good,  and  were  still  detained  there,  were  taken  out. 
A night  of  watches  was  this  to  Jehovah,  signifies  the  Lord’s 
presence  with  those  who  were  in  truth  and  good,  and  with  those 
who  were  in  evil,  and  hence  in  the  mere  false.  To  bring  them 
forth  out  of  the  land  of  Egypt,  signifies  liberation  from  spir- 
itual captivity.  This  is  that  night  of  watches  to  Jehovah,  sig- 
nifies that  now  they  were  withheld  from  all  false  and  evil.  Foi 
all  the  sons  of  Israel  to  their  generations,  signifies  those  of  the 
spiritual  church,  with  whom  there  is  good  derived  from  truth 
and  truth  from  good. 

7983.  “ And  the  dwelling  of  the  sons  of  Israel  by  which 
they  dwelt  in  Egypt.” — That  hereby  is  signified  the  duration 
of  infestations,  appears  from  the  signification  of  dwelling,  as 
denoting  a state  of  the  life,  see  n.  1293,  3384,  3613,  4451, 
6051,  in  the  present  case  a state  of  infestations,  for  this  is  the 
state  of  life  which  is  now  treated  of,  and  which  is  signified  by 
the  number  of  thirty  and  four  hundred  years,  to  which  those 
words  have  reference. 

7984.  “ Thirty  years  and  four  hundred  years.” — That  hereby 
is  signified  their  quality  and  state,  appears  from  the  significa- 
tion of  thirty,  as  denoting  a state  full  of  remains,  for  that  num- 
ber results  from  three  and  ten  multiplied  into  each  other,  and 
by  three  is  signified  a full  state,  n.  2788,  4495,  7715,  and  by 
ten  remains,  n.  576,  1906,  2284  : what  a full  state  is,  will  be 
shown  in  what  follows ; and  from  the  signification  of  four  hun- 
dred, as  denoting  the  duration  of  vastation,  see  n.  2959,  2966, 
and  hence  the  conjunction  of  good  and  truth,  n.  4341 : that  all 
numbers  signify  things  and  states,  and  that  a compound  number 
signifies  the  like  with  the  simple  ones  of  which  it  is  compound- 
ed, see  above,  n.  7973.  As  to  what  concerns  the  vastation, 
which  is  signified  by  four  hundred  years,  it  is  two-fold,  viz.,  the 
vastation  of  evil  and  of  the  false,  and  the  vastation  of  good  and 
of  truth  ; with  those  who  are  damned,  the  vastation  of  good  and 
of  truth  has  place,  but  with  those  who  are  saved,  the  vastation 
of  evil  and  of  the  false  has  place ; vastation  is  privation : that 
the  evil,  who  have  been  of  the  church,  are  vastated  as  to  all 


7983,  7984.] 


EXODUS. 


607 


good  aiid  truth,  has  been  hitherto  shown,  for  the  successive 
degrees  of  vastation  are  signified  by  the  plagues  in  Egypt  ; hut 
the  good  are  vastated  as  to  the  evil  and  the  false;  the  e [the 
evil  and  the  false]  are  with  them  successively  separated,  that 
is,  rejected  to  the  sides,  and  goods  and  truths  are  collected 
together  to  the  midst ; this  collection  or  gathering  together  of 
good  and  truth  is  meant  by  remains;  and  when  they  have  a 
full  state  of  remains,  they  are  then  elevated  into  heaven  ; this 
state  is  what  is  signified  by  thirty,  and  the  vastation  by  font 
hundred:  the  vastation  of  evil  and  the  false,  and  the  insinua- 
tion of  good  and  truth  with  the  good,  is  effected  by  infestations, 
and  by  temptations  ; by  the  former  and  the  latter,  falses  and 
evils  are  removed,  and  goods  and  truths  are  put  on  ; and  this 
until  the  state  is  full.  It  may  be  expedient  also  briefly  to  say 
what  is  meant  by  a full  state  : every  one,  who  is  either  damned 
or  saved,  has  a certain  measure  which  is  capable  of  being  filled  ; 
the  evil,  or  they  who  are  damned,  have  a certain  measure  of 
evil  and  the  false  ; and  the  good,  or  they  who  are  saved,  have 
a certain  measure  of  good  and  of  truth  ; this  measure  appertain- 
ing to  every  one  is  filled  in  the  other  life  ; but  some  have  a 
greater  measure,  some  a lesser  ; this  measure  is  procured  in  the 
world  by  the  affections  which  are  of  the  love;  by  how  much 
the  more  any  one  had  loved  evil  and  the  false  thence  derived, 
so  much  the  greater  measure  he  had  procured  to  himself;  and 
by  how  much  the  more  any  one  had  loved  good  and  the  truth 
thence  derived,  so  much  the  greater  is  his  measure;  the  limits 
and  degrees  of  the  extension  of  that  measure  appear  manifestly 
in  the  other  life,  and  cannot  there  be  transcended,  but  may  be 
filled,  and  also  actually  are  filled,  viz.,  with  goods  and  truths  in 
the  case  of  those  who  have  been  in  the  affection  of  good  and 
truth,  and  with  evils  and  falses  in  the  case  of  those  who  have 
been  in  the  affection  of  evil  and  the  false  ; hence  it  is  evident, 
that  that  measure  is  the  faculty  of  receiving  either  evil  and  the 
false,  or  good  and  truth,  procured  in  the  world  : this  state  is 
what  is  meant  by  a full  state,  and  is  signified  by  thirty  ; it  is 
described  by  the  Lord  in  the  parables,  concerning  the  talents  in 
Matthew,  xxv.  14  to  31,  and  concerning  the  pounds  in  Luke, 
xix.  13  to  25 ; and  at  length  in  these  words  in  Matthew,  To 
every  one  that  hath  shall  be  given  that  he  may  abound,  but 
from  him  who  hath  not,  even  what  he  hath  shall  be  taken  away 
from  him,”  xxv.  29  ; and  in  Luke,  “ He  said  to  them  who  stood 
near,  Take  from  him  the  pound,  and  give  it  to  him  who  hath 
ten  pounds  : they  said  unto  him,  Lord,  he  hath  ten  pounds  ; 
I say  unto  yon,  that  to  every  one  who  hath  shall  be  given,  but 
from  him  who  hath  not,  even  what  he  hath  shall  be  taken  away 
from  him,”  xix.  24,  25,  26  : that  every  one’s  measure  is  filled, 
the  Lord  also  teaches  in  another  place  in  Luke,  “ Give,  and  it 
shall  be  given  to  you,  good  measure,  pressed,  shaken,  and  over 


608 


EXODUS. 


[Chap.  xii. 

flowing,  shall  they  give  into  your  bosom,”  vi.  38  : from  these 
considerations  now  it  is  evident  what  is  meant  by  a full  state. 

7985.  It  is  said  that  the  dwelling  of  the  sons  of  Israel,  bv 
which  they  dwelt  in  Egypt,  was  thirty  years  and  four  hundred 
years ; and  further,  that  at  the  end  of  thirty  years  and  four 
hundred  years,  in  this  same  day,  all  the  armies  of  Jehovah 
went  forth  from  the  land  of  Egypt,  when  yet  the  dwelling  of 
the  sons  of  Israel,  from  the  going  down  of  Jacob  into  Egypt  to 
the  departure  of  his  posterity  at  this  time,  was  not  more  than 
half  that  time,  viz.,  215  years,  as  is  very  manifest  from  the 
chronology  of  the  sacred  scriptures ; for  Moses  was  born  of 
Amram,  Amram  of  Kehath,  and  Kehath  of  Levi,  and  Kehath 
together  with  his  father  Levi  came  into  Egypt,  Gen.  xlvi.  11 ; 
the  age  of  the  life  of  Kehath  was  a hundred  and  thirty-three 
years,  Exod.  vi.  18,  and  the  age  of  the  life  of  Amram,  from 
wdiom  came  Aaron  and  Moses,  was  137  years,  verse  20  of  the 
same  chapter ; and  Moses  was  a man  of  eighty  years,  when  he 
stood  before  Pharaoh,  Exod.  vii.  7 ; it  is  not  mentioned  in  what 
year  of  the  age  of  Kehath  Amram  w'as  born,  nor  in  what 
year  of  the  age  of  Amram  Moses  was  born ; but  that  there 
were  not  430  years  may  be  manifest,  for  the  years  of  their 
ages  do  not  amount  to  430,  but  three  hundred  and  fifty,  as  is 
plain,  if  the  years  of  the  age  of  Kehath,  133,  be  added  to  the 
years  of  the  age  of  Amram,  137,  and  these  to  the  80  years  of 
Moses  when  he  stood  before  Pharaoh ; still  less  if  the  years 
from  their  nativities  be  added ; that  they  were  215  years  may 
be  seen  from  chronologists.  But  from  the  descent  of  Abraham 
into  Egypt  to  the  departure  of  the  sons  of  Israel  were  four 
hundred  and  thirty  years,  see  also  chronology : hence  now  it 
may  be  manifest,  that  by  430  years  is  here  meant  the  entire 
period  of  time  from  Abraham,  and  not  from  Jacob:  that  these 
years  were  designed,  and  were  called  the  years  of  the  dwelling 
of  the  sons  of  Israel  in  Egypt,  is  on  account  of  the  internal 
sense,  in  which  by  them  is  signified  a full  state  and  duration  of 
the  vastation  of  those  who  were  of  the  spiritual  church,  and 
were  detained  in  the  lower  earth  even  to  the  Lord’s  coming, 
and  were  then  liberated,  see  n.  6854,  6914,  7035,  7091,  7828, 
7932. 

7986.  “ And  it  was  at  the  end  of  thirty  years  and  of  four 
hundred  years.” — That  hereby  is  signified  the  time  of  the  Lord’s 
coming,  when  they  were  saved,  appears  from  the  signification 
of  thirty  and  four  hundred  years,  as  denoting  a full  state  and 
duration  of  the  vastation  or  infestation  of  those  who  were  of 
the  spiritual  church,  and  were  detained  in  the  lower  earth  even 
to  the  Lord’s  coming,  and  then  liberated,  see  just  above,  n.  7985, 
and  n.  6854,  6914,  7035,  7091,  7828,  7932  ; hence  at  the  end 
of  those  years  signifies  the  time  of  the  Lord’s  coming  when 
they  were  saved. 


7985—7988.] 


EXODUS. 


609 


7987.  “And  it  was  in  this  same  day.” — That  hereby  is  sig- 
nified that  on  this  occasion,  appears  from  the  signification  of 
day,  as  denoting  state,  see  n.  23,  487,  488,  493,  2788,  3462, 
3785,  4850,  5672,  5962,  7680;  hence  in  this  same  day  denotes 
in  that  state,  thus  on  this  occasion,  viz.,  when  the  coming  of  the 
Lord  was,  which  is  signified  by  at  the  end  of  thirty  and  four 
hundred  years,  and  the  liberation  of  those  who  were  of  the 
spiritual  church,  which  is  signified  by  all  the  armies  of  Jehovah 
going  forth  from  the  land  of  Egypt. 

7988.  “All  the  armies  of  Jehovah  went  forth  from  the  land 
of  Egypt.” — That  hereby  is  signified  that  they  who  were  in 
truth  and  good,  and  were  still  detained  there,  were  taken  out, 
appears  from  the  signification  of  going  forth  from  the  land  of 
Egypt,  as  denoting  to  be  taken  out  and  liberated  from  infesta- 
tions; that  to  go  forth  denotes  to  be  taken  out,  is  evident,  and 
that  the  land  of  Egypt  denotes  infestations,  see  n.  7278 ; and 
from  the  signification  of  the  armies  of  Jehovah,  as  denoting 
the  truths  and  goods  appertaining  to  the  spiritual  church,  thus 
denoting  those  who  are  in  truth  and  good,  see  n.  3448,  7236. 
That  truths  and  goods  are  the  armies  of  Jehovah,  is  manifest 
from  Daniel,  “ One  horn  of  the  goat  went  forth  from  what  was 
little,*  and  grew  exceedingly  towards  the  south,  and  towards 
the  east,  and  towards  honourableness,  and  grew  even  to  the 
armies  of  the  heavens , and  cast  down  to  the  earth  from  the 
army , and  from  the  stars,  and  trod  them  under  foot;  yea  lifted 
up  itself  even  to  the  prince  of  the  army : and  the  army  was 
delivered  upon  the  daily  sacrifice  for  transgression , because 
it  cast  down  truth  to  the  earth : then  I heard  one  holy  one 
speaking,  How  long  is  both  the  holy  and  the  army  given  to  be 
ti'od  under  foot  % he  said  to  me,  Even  till  the  evening  and  the 
morning,  twice  three  hundred  thousand,  then  shall  the  holy 
thing  or  principle  be  justified,”  viii.  9 to  14,  where  it  is  very 
evident  that  armies  denote  truths  and  goods ; for  it  is  said  that 
it  cast  to  the  earth  from  the  army  and  from  the  stars,  and  after- 
awards  that  it  cast  down  truth  to  the  earth,  and  that  the  army 
was  to  be  trod  under  foot  even  to  the  evening  and  the  morning, 
that  is,  to  the  coming  of  the  Lord.  Inasmuch  as  truths  and 
goods  are  the  armies  of  Jehovah,  therefore  the  angels  are  called 
his  armies  in  the  first  book  of  the  Kings,  “ Micah  the  prophet 
said,  I saw  Jehovah  sitting  on  his  throne,  and  the  universal 
army  of  the  heavens  standing  near  himfi  xxii.  19  ; and  in 
David,  “Bless  Jehovah  ye  angels  of  his,  powerful  in  strength  ; 
bless  ye  Jehovah  all  ye  his  armies , his  ministers,”  Psalm  ciii. 
20,  21,  where  angels  are  called  armies  from  the  truths  and 
goods  in  which  they  are  principled  ; nor  were  the  angels  alone 
called  the  armies  of  Jehovah,  but  also  the  luminaries  of  heaven, 

* In  the  original  Latin  it  is  expressed,  exivit  cornu  unurn  de  exigno  hirci,  which, 
appears  to  be  the  literal  rendering  from  the  original  Chaldee. 

VOL.  VII. 


39 


610 


EXODUS. 


[Chap.  xii. 


as  the  sun,  the  moon,  and  the  stars,  and  this  because  by  the 
sun  was  signified  the  good  of  love,  by  the  moon  the  good  of  faith, 
and  by  the  stars  the  knowledges  of  good  and  truth  ; that  those 
luminaries  are  called  armies,  is  evident  in  the  book  of  Genesis, 
“The  heavens  and  the  earth  were  finished,  and  all  their  ar- 
mies” ii.  1,  where  by  armies  are  meant  all  the  luminaries  of 
heaven,  but,  in  the  internal  sense,  in  which  the  new  creation 
of  man  is  there  treated  of,  are  meant  truths  and  goods:  in  like 
manner  in  David,  “Praise  ye  Jehovah  all  his  angels,  praise 
him  all  his  armies ; praise  him  sun  and  moon,  praise  him  all 
ye  stars  of  light,”  Psalm  cxlviii.  2,  3:  that  the  sun  denotes  the 
good  of  love,  and  the  moon  the  good  of  faith,  see  n.  1529,  1530, 
2441,  2495,  4060,  4696,  5377,  7083 ; and  that  the  stars  denote 
the  knowledges  of  good  and  truth,  n.  1808,  2120,  2495,  2849, 
4697.  The  reason  why  the  sun,  the  moon,  and  the  stars  signify 
goods  and  truths,  is,  because  the  Lord  in  heaven  is  a sun  to 
the  celestial,  and  a moon  to  the  spiritual,  see  n.  1521,  1529, 
1530,  1531,  3636,  3643,  4300;  4321,  5097,  7078,  7083,  7171, 
7173 ; and  because  the  angelic  habitations  shine  as  stars,  ac- 
cording to  these  words  in  Daniel,  “Then  the  intelligent  shall 
be  bright  as  the  brightness  of  the  expanse,  and  they  who  justify 
many  shall  he  as  the  stars , for  an  age  and  eternity,”  xii.  3. 
Inasmuch  as  the  angels  from  truths  and  goods  are  called  the 
armies  of  Jehovah,  and  also  the  sun,  the  moon,  and  the  stars, 
and  all  truth  and  good  proceeds  from  the  Lord,  therefore  the 
Lord  in  the  Word  is  called  Jehovah  Zebaoth  or  of  armies,  n. 
3448 ; he  is  so  called  also  from  this  consideration,  because  he 
fights  for  man  against  the  hells.  From  these  considerations 
now  it  may  be  manifest  what  is  meant  in  the  internal  sense  by 
the  armies  of  Jehovah:  that  the  sons  of  Jacob,  who  went  forth 
out  of  Egypt,  were  not  those  armies,  but  that  they  represented 
them,  is  evident  from  their  life  in  Egypt,  in  that  they  did  not 
know  Jehovah,  not  even  his  name,  until  this  was  told  to  Moses 
out  of  the  bush,  Exod.  iii.  13,  14,  15,  16;  also  that  they  were 
adorers  of  the  calf,  alike  with  the  Egyptians,  as  may  be  con- 
cluded from  Exod.  xxxii.,  also  from  their  life  in  the  wilderness, 
in  that  they  were  such,  that  they  could  not  be  introduced  into 
the  land  of  Canaan  ; thus  they  had  no  claim  at  all  to  the  title 
of  the  armies  of  Jehovah. 

7989.  “ A night  of  watches*  was  this  to  Jehovah.” — That 
hereby  is  signified  the  presence  of  the  Lord  with  those  who  are 
in  truth  and  good,  and  with  those  who  are  in  evil  and  thence 
in  the  mere  false,  appears  from  the  signification  of  night,  as  de- 
noting a state  of  damnation,  see  n.  7951  ; and  from  the  signifi- 
cation of  watches  to  Jehovah,  as  denoting  the  presence  of  the 
Lord  and  thence  protection  ; for  by  the  presence  of  the  Lord 
they  are. illustrated  who  are  in  good  and  thence  in  truth,  and 
* See  note  above,  at  verse  42  of  the  text  of  the  chapter. 


7089—' 7992.] 


EXODUS. 


611 


they  are  blinded  who  are  in  evil  and  thence  in  the  false ; also 
by  the  presence  of  the  Lord  they  are  brought  out  from  damna- 
tion who  are  to  be  elevated  into  heaven,  for  they  are  withheld 
from  evil  and  held  in  good,  and  this  by  a strong  force  from  the 
Lord  ; and  by  the  presence  of  the  Lord  also  they  who  are  to  be 
cast  down  into  hell,  are  brought  into  damnation,  for  according 
to  the  degree  of  the  Lord’s  presence  they  are  in  evil,  n.  7626, 
7643  ; hence  now  it  is,  that  that  state  and  that  time  is  called  a 
night  of  watches  to  Jehovah.  The  presence  of  the  Lord  in 
what  follows  is  described  by  a pillar  of  a cloud  by  day,  and  a 
pillar  of  fire  by  night,  to  lead  them,  Exod.  xiii.  21,  and  the 
presence  both  with  those  who  were  in  good  and  truth,  and 
with  those  who  were  in  evil  and  the  false,  is  described  by  that 
pillar  interposing  itself  between  the  camp  of  Israel  and  the 
camp  of  the  Egyptians,  and  by  this  circumstance,  that  when 
Jehovah  looked  thence  to  the  camp  of  the  Egyptians,  the 
Egyptians  were  immersed  in  the  red  sea  ( mare  suph ),'  Exod. 
xiv.  19,  20,  24,  25,  26,  27. 

7990.  “To  bring  them  forth  out  of  the  land  of  Egypt.” — * 
That  hereby  is  signified  liberation  from  spiritual  captivity,  ap- 
pears from  the  signification  of  bringing  forth,  as  denoting  to 
liberate,  and  from  the  signification  of  the  land  of  Egypt,  as  de- 
noting where  they  were  infested  by  the  evil,  thus  where  they 
were  in  spiritual  captivity,  according  to  what  was  adduced,  n. 
6854,  6914,  7035,  7091,  7828,  7932,  7985.  They  are  said  to  be 
in  spiritual  captivity  who  are  held  as  to  the  interiors  by  the 
Lord  in  good  and  truth,  but  as  to  the  exteriors  by  hell  in  evil 
and  the  false  ; whence  a combat  of  the  external  man  with  the 
internal  : in  this  state  they  are  held  who  are  infested ; and  on 
such  occasions  the  Lord,  by  an  influx  through  the  interiors, 
figlits  for  them  against  the  afflux  of  evil  and  the  false  from  the 
hells;  in  this  case  they  are  held  as  it  were  captive,  for  by  influx 
from  the  Lord  they  are  willing  to  be  in  good  and  truth,  but  by 
afflux  from  the  hells  they  seem  to  themselves  not  to  be  able. 
This  combat  has  place  on  account  of  the  end,  that  the  external 
man  may  be  reduced  to  obedience  to  the  internal,  and  thereby 
natural  things  be  made  subordinate  to  spiritual. 

7991.  “This  is  that  night  of  watches  to  Jehovah.” — That 
hereby  is  signified  that  on  this  occasion  they  were  withheld 
from  all  false  and  evil,  appears  from  what  was  said  just  above, 
n.  7989,  concerning  the  night  of  watches  to  Jehovah. 

7992.  “ For  all  the  sons  of  Israel  to  their  generations.” — 
That  hereby  are  signified  those  of  the  spiritual  church  with  whom 
there  is  good  derived  from  truth,  and  truth  derived  from  good, 
appears  from  the  representation  of  the  sons  of  Israel,  as  denoting 
those  who  are  of  the  spiritual  church,  see  frequently  above  ; and 
from  the  signification  of  generations,  as  denoting  those  things 
which  are  of  faith  and  charity,  see  n.  2020,  2584,  6239,  thus 


EXODUS. 


[Chap.  xii. 


m 

those  with  whom  there  is  good  derived  from  truth  and  truth  de- 
rived from  good,  for  they  who  are  of  the  spiritual  church  by  the 
truth  which  is  of  faith  are  introduced  to  the  good  which  is  of 
charity,  and  when  they  are  introduced  they  are  led  from  good  to 
truths : they  who  are  led  from  good  to  truths,  are  they  who 
constitute  the  internal  church,  but  they  who  by  truths  are  in- 
troducing to  good,  are  they  who  constitute  the  external  church. 

7993.  Verses  43  to  49.  And  Jehovah  said  to  Moses  and 
Aaron , This  is  the  statute  of  the  passover , every  son  of  a stranger 
shall  not  eat  it.  And  every  servant  of  a man  (vir)  the  purchase 
of  silver,  and  thou  shalt  circumcise  him , then  shall  he  eat  it. 
A lodger  (inquilinus)  and  a hireling  shall  not  eat  it.  In  one 
house  it  shall  be  eaten , thou  shalt  not  bring  forth  from  the  house 
aught  of  the  flesh  abroad  / and  ye  shall  not  break  a bone  in  it. 
All  the  company  of  Israel  shall  do  it.  And  when  a sojourner 
sojourneth  with  thee , and  doeth , or  offer eth , the  passover  to 
Jehovah , let  every  male  be  circumcised  to  him , and  then  let 
him  come  near  to  do  it,  and  he  shall  be  as  a native  of  the  land  ; 
and  every  one  uncircumcised  shall  not  eat  it.  One  law  shall 
be  to  the  native  and  to  the  sojourner  sojourning  in  the  midst  of 
you . And  Jehovah  said  to  Moses  and  Aaron,  signifies  infor- 
mation by  truth  divine.  This  is  the  statute  of  the  passover, 
signifies  the  laws  of  order  for  those  who  are  liberated  from 
dajmnation  and  infestation.  Every  son  of  a stranger  shall  not 
eat  it,  signifies  those  who  are  not  in  truth  and  good,  that  they 
are  separated  from  them.  And  every  servant  of  a man,  signi- 
fies the  natural  man  as  yet.  The  purchase  of  silver,  signifies 
who  has  any  spiritual  truth.  And  thou  shalt  circumcise  him, 
signifies  purification  from  filthy  loves.  Then  shall  he  eat  it, 
signifies  that  he  shall  be  with  them.  A lodger  and  a hireling 
shall  not  eat  it,  signifies  that  they  who  do  good  from  mere 
natural  disposition,  and  who  do  good  for  the  sake  of  gain,  shall 
not  be  with  them.  In  one  house  it  shall  be  eaten,  signifies 
consociations  of  suitable  goods,  that  they  make  together  one 
good.  Thou  shalt  not  bring  forth  from  the  house  aught  of 
the  flesh  abroad,  signifies  that  this  good  shall  not  be  mixed 
together  with  the  good  of  another.  And  ye  shall  not  break 
a bone  in  it,  signifies  scientific  truth  that  it  also  shall  be  entire. 
All  the  company  of  Israel  shall  do  it,  signifies  that  that  law 
of  order  is  for  all  who  are  in  the  good  of  truth  and  in  the  truth 
of  good.  And  when  a sojourner  sojourneth  with  thee,  signifies 
those  who  have  been  instructed  in  the  truth  and  good  of  the 
church,  and  have  received  those  principles.  And  doeth,  or 
offereth,  the  passover  to  Jehovah,  signifies  if  he  is  willing  to  be 
together  with  them.  Let  every  male  be  circumcised  to  him, 
signifies  that  his  truth  must  be  defaecated  from  impure  loves. 
And  then  let  him  come  near  to  do  it,  signifies  that  then  he 
shall  be  with  them.  And  lie  shall  be  as  a native  of  the  land, 


EXODUS. 


613 


7093 — 7996.] 


signifies  that  he  shall  be  received  as  he  who  is  in  that  truth 
and  good,  and  is  purified  from  filthy  loves.  And  every  one 
uncircumcised  shall  not  eat  it,  signifies  that  he  who  is  in  the 
loves  of  self  and  of  the  world  cannot  be  together  with  them. 
One  law  shall  be  to  the  native  and  to  the  sojourner  sojourning 
in  the  midst  of  you,  signifies  that  he  who  being  instructed  re- 
ceives the  truth  and  good  of  the  church,  and  lives  according  to 
those  principles,  shall  be  as  he  who  being  before  instructed  is 
within  the  church,  and  lives  a life  conformable  to  the  precepts 
of  faith  and  charity. 

7994.  “And  Jehovah  said  to  Moses  and  Aaron.” — That 
hereby  is  signified  information  by  truth  divine,  appears  from 
the  signification  of  Jehovah  said,  when  the  statutes  of  the 
church  are  treated  of,  as  denoting  information  or  instruction, 
see  n.  7186,  7267,  7304,  7380,  7517,  7769,  7793,  7825  ; and  from 
the  representation  of  Moses  and  Aaron,  as  denoting  truth  divine, 
Moses  internal  truth,  and  Aaron  external,  see  n.  7009,  7010, 
7089,  7382. 

7995.  “This  is  the  statute  of  the  passover.” — That  hereby 
are  signified  the  laws  of  order  for  those  who  are  liberated  from 
damnation  and  infestations,  appears  from  the  signification  of  a 
statute,  as  denoting  that  which  is  grounded  in  order,  of  which 
we  shall  speak  presently ; and  from  the  signification  of  the 
passover,  as  denoting  the  presence  of  the  Lord  and  liberation 
from  damnation,  see  n.  7093,  7867.  As  to  what  concerns  that 
which  is  of  order,  which  is  signified  by  a statute,  it  is  to  be 
noted,  that  all  the  statutes  which  were  commanded  to  the  sons 
of  Israel,  were  laws  of  order  in  the  external  form,  but  those 
things  which  they  represented  and  signified  were  laws  of  order 
in  the  internal  form  ; the  laws  of  order  are  the  truths  which  are 
from  good;  the  complex  of  all  the  laws  of  order  is  the  divine 
truth  proceeding  from  the  divine  good  of  the  Lord  ; hence  it  is 
evident,  that  the  divine  principle  itself  of  the  Lord  in  heaven 
is  order,  the  divine  good  the  essential  principle  of  order,  and 
the  divine  truth  the  formal  principle  thereof. 

7996.  “Every  son  of  a stranger  shall  not  eat  it.” — That 
hereby  are  signified  those  who  are  not  in  truth  and  good,  that 
they  are  separated  from  them,  appears  from  the  signification 
of  a stranger,  as  denoting  those  out  of  the  church  who  do  not 
acknowledge  any  thing  of  the  truth  and  good  which  are  of 
faith,  as  were  the  nations  of  the  land  of  Canaan,  see  n.  2049, 
2115,  thus  who  are  not  in  truth  and  good  ; and  from  the  sig- 
nification of  not  eating  it,  as  denoting  not  to  communicate  and 
be  conjoined  with  them,  thus  to  be  separated  from  them  : the 
subject  treated  of  in  what  now  follows  is  concerning  those  who 
should  together  eat  the  passover,  and  who  should  not  eat ; the 
supper  of  the  passover  was  what  represented  the  consociations 
of  the  good  in  heaven ; in  the  statutes  which  follow,  it  is  de- 


614 


EXODUS. 


[Chap,  xii 


dared  who  could  consociate,  and  who  could  not.  In  general, 
feasts,  both  dinners  and  suppers,  in  ancient  times,  were  made 
within  the  church,  to  the  intent  that  they,  the  members, 
might  be  consociated  and  joined  together  as  to  love,  and  that 
they  might  instruct  each  other  in  those  things  which  are  of  love 
and  faith,  thus  in  those  things  which  are  of  heaven,  see  n. 
3596,  3832,  5161  ; such  were  at  that  time  the  delights  attend- 
ing meals,  ( commessationes , messings  together,)  and  such  was 
the  end  for  the  sake  of  which  dinners  and  suppers  were  insti- 
tuted ; thus  the  mind  was  nourished,  and  also  the  body  unani- 
mously and  correspondently ; hence  they  had  health  and  lon- 
gevity, and  hence  they  had  intelligence  and  wisdom,  also  hence 
they  had  communication  with  heaven,  and  some  had  manifest 
communication  with  the  angels.  But  as  all  internal  things  in 
process  of  time  vanish,  and  pass  off  into  external,  so  also  the 
ends  of  feasts  and  meals,  which  at  this  day  are  not  for  the 
sake  of  any  spiritual  conjunction,  but  for  the  sake  of  worldly 
conjunctions,  viz.,  for  the  sake  of  gain,  for  the  sake  of  the  pur- 
suit of  honor,  and  for  the  sake  of  pleasures,  whence  the  body 
has  nourishment,  but  the  mind  none. 

7997.  That  the  paschal  supper  represented  the  consociations 
of  the  angels  in  the  heavens  as  to  goods  and  truths,  see  above, 
n.  7836,  7996,  and  because  it  represented  those  consociations, 
it  was  ordained,  that  not  only  every  house  by  itself  should  on 
this  occasion  be  together  and  eat,  but  also  that  no  others  should 
be  consociated,  but  they  who  represented  the  conjunction  of 
love,  such  as  is  that  of  the  heavenly  societies,  and  thus  that 
the  rest  should  be  separated  ; they  who  were  to  be  separated 
were  strangers,  for  by  them  were  signified  those  who  are  not 
in  the  good  and  truth  of  the  church  ; also  lodgers  and  hirelings, 
because  by  them  were  represented  those  who  from  mere  natural 
disposition,  and  who  for  the  sake  of  gain  did  and  made  a boast 
of  good  and  truth ; the  latter  and  the  former  cannot  be  conso- 
ciated with  the  angels  in  the  heavens,  but  when  it  is  allowed 
them  to  wander  about,  as  is  the  case  at  the  first  time  of  their 
coming  into  the  other  life,  before  they  undergo  the  vastations 
of  good  and  truth,  on  these  occasions  when  they  come  to  any 
angelic  society,  and  are  sensible  of  the  sphere  of  sanctity  de- 
rived from  the  truth  of  the  good  of  innocence,  which  is  signi- 
fied by  the  blood  of  the  paschal  lamb,  n.  7846,  7877,  they  can- 
not approach,  but  from  fear  and  aversion  immediately  fly  away. 

7998.  “And  every  servant  of  a man.” — That  hereby  is  sig- 
nified the  natural  man  as  yet,  appears  from  the  signification  of 
a servant,  as  denoting  the  natural  principle,  see  n.  3019,  3020, 
3191,  3192,  3204,  3206,  3209,  5305,  thus  the  natural  man  ; the 
reason  why  the  natural  man  is  called  a servant,  is,  because  he 
was  made  to  minister  to  the  spiritual,  also  to  obey  him,  as  a 
servant  his  lord 


75)97—8002.] 


EXODUS. 


01 5 

7999.  “ The  purchase  of  silver.’’ — That  hereby  is  signified 
who  has  an}T  spiritual  truth,  appears  from  the  signification  of 
purchase,  as  denoting  acquisition  and  appropriation,  see  n.  4397, 
4487,  5374,  5397,  5406,  5410  ; and  from  the  signification  of 
silver,  as  denoting  truth,  see  n.  1551,  2954,  5658,  in  the  present 
case  spiritual  truth,  because  the  servant  who  is  bought,  in  the 
internal  sense,  is  the  natural  man,  and  therefore  the  lord  who 
buys  is  the  spiritual.  How  this  case  is,  cannot  be  known, 
unless  it  be  known  how  the  spiritual  principle  buys,  that  is, 
acquires  and  appropriates  to  itself  the  natural ; when  man  is 
regenerating,  his  internal  and  external  principles,  that  is,  the 
spiritual  and  the  natural,  at  first  disagree,  for  the  spiritual  prin- 
ciple wills  those  things  which  are  of  heaven,  but  the  natural 
those  things  which  are  of  the  world  ; nevertheless  on  this  occa- 
sion the  spiritual  flows-in  continually  into  the  natural,  and 
brings  it  to  agreement,  this  is  effected  by  truth  ; and  what  the 
spiritual  principle  in  the  natural  brings  to  itself,  this  is  called 
bought  with  silver,  that  is,  acquired  and  appropriated  by  truth. 

8000.  “And  thou  shalt  circumcise  him.” — That  hereby  is 
signified  purification  from  filthy  loves,  appears  from  the  signi- 
fication of  being  circumcised,  as  denoting  purification  from  the 
loves  of  self  and  of  the  world,  thus  from  filthy  loves,  see  n. 
2039,  2056,  2632,  3412,  3413,  4462,  7045. 

8001.  “Then  shall  he  eat  it.” — That  hereby  is  signified  that 
he  shall  be  with  them,  appears  from  the  signification  of  eating, 
viz.,  the  paschal  lamb  together  with  the  rest,  as  denoting  to 
communicate  and  to  be  conjoined,  see  n.  2187,  5643  ; for  the 
paschal  supper  represented,  as  was  said  above,  n,  7836,  7841, 
7996,  7997,  angelic  consociations  as  to  goods  and  truths ; and 
by  the  statutes  concerning  strangers,  servants,  lodgers,  hire- 
lings and  sojourners,  who  are  here  treated  of,  in  the  internal 
sense,  is  declared  who  might  be  consociated,  and  who  might 
not;  hence  it  is  that  by  eating  is  signified  to  be  with  them,  or 
to  be  consociated,  and  by  not  eating,  not  to  be  with  them,  or  to 
be  separated. 

8002.  u And  a lodger  and  a hireling  shall  not  eat  it.” — That 
hereby  are  signified  they  who  from  mere  natural  disposition  do 
good,  and  who  do  it  for  the  sake  of  gain,  that  they  cannot  be 
with  them,  appears  from  the  signification  of  a lodger,  as  de- 
noting those  who  do  good  from  mere  natural  disposition,  of 
which  signification  we  shall  speak  presently  ; and  from  the  sig- 
nification of  a hireling,  as  denoting  those  who  do  good  for  the 
sake  of  gain,  of  which  signification  we  shall  also  speak  pres- 
ently ; and  from  the  signification  of  not  eating  it,  as  denoting 
not  to  be  with  them,  see  just  above,  n.  8001.  The  reason  why 
a lodger  denotes  one  who  does  good  from  mere  natural  disposi- 
tion, is,  because  lodgers  were  those  who  came  from  other  peo- 
ple, and  were  inhabitants,  and  dwelt  with  the  Israelites  and 


616 


EXODUS. 


[Chap,  xii, 


Jews  in  one  house ; and  to  dwell  together  signifies  to  be  to- 
gether in  good ; but  whereas,  as  was  said,  they  were  from  peo- 
ple out  of  the  church,  the  good  which  is  signified  is  not  the 
good  of  the  church,  but  is  a good  not  of  the  church,  which 
good  is  called  natural  good,  because  it  is  possessed  hereditarily 
by  birth ; such  good  also  some  derive  from  ill  health  and  in- 
firmity ; this  good  is  meant  by  the  good  which  they  do  who 
are  signified  by  lodgers.  This  good  differs  altogether  from  the 
good  of  the  church,  for  by  the  good  of  the  church  conscience 
is  formed  with  man,  which  is  the  plane  into  which  the  angels 
flow-in,  and  by  which  is  given  consort  with  them  ; but  by 
natural  good  no  plane  can  be  formed  for  the  angels  ; they  who 
are  in  this  good,  do  good  in  the  dark  from  blind  instinct,  not  in 
the  light  of  truth  by  virtue  of  influx  from  heaven  ; wherefore 
in  the  other  life  they  are  led  away,  like  chaff  by  the  wind,  by 
every  one,  both  evil  and  good,  and  more  by  an  evil  one,  who 
has  the  skill  to  adjoin  to  reasonings  something  of  affection  and 
persuasion,  nor  in  this  case  can  they  be  led  away  by  the  angels, 
for  the  angels  operate  by  the  truths  and  goods  of  faith,  and  fiow- 
in  into  the  plane  which  has  been  formed  inwardly  in  man  from 
the  truths  and  goods  of  faith  : from  these  considerations  it  is 
evident,  that  they  who  do  good  from  mere  natural  dispositions, 
cannot  be  consociated  with  the  angels  : concerning  them  and 
their  lot  in  the  other  life,  see  n.  3470,  3471,  3518,  4988,  4992, 
5032,  6208,  7197.  That  lodgers  are  they  who  stay  not  in  theif 
own  land,  nor  in  their  own  house,  but  in  a strange  land,  is 
manifest  from  Moses,  “The  land  shall  be  sold  precisely,  for  the 
land  is  mine,  but  ye  are  sojourners  and  lodgers  with  me,”  Levit. 
xxv.  23 : and  in  David,  “ Hear  my  prayers,  Jehovah,  be  not 
silent  at  my  tear,  because  I am  a sojourner  with  thee , a lodger 
as  all  my  fathers  were,”  Psalm  xxix.  12 ; and  in  the  book  of 
Genesis,  “ Abraham  said  to  the  sons  of  ITeth,  I am  a sojourner 
and  lodger  with  you,  give  me  the  possession  of  a sepulchre,” 
xxiii.  4 ; by  a sojourner  alike  as  by  a lodger  is  signified  a 
comer  and  inhabitant  from  another  land,  but  by  a sojourner 
are  signified  those  who  were  instructed  in  the  truths  of  the 
church  and  who  received  those  truths,  but  by  lodgers  those 
who  were  not  willing  to  be ' instructed  in  the  truths  of  the 
church,  because  they  were  not  willing  to  receive  them.  As  to 
what  concerns  hirelings,  they  were  such  as  laboured  for  hire, 
being  servants,  but  not  bought ; that  these  were  called  hire- 
lings, see  Levit.  xix.  13;  xxv.  4,  5,  6 ; Deut.  xxiv.  14,  15; 
inasmuch  as  hirelings  were  those  who  laboured  for  hire,  by 
them,  in  the  internal  sense,  are  meant  those  who  do  good  for 
the  sake  of  gain  in  the  world  ; and  in  a yet  interior  sense  those 
who  do  good  for  the  sake  of  hire  or  reward  in  the  other  life, 
thus  who  are  willing  to  merit  by  works.  They  who  do  good 
merely  for  the  sake  of  gain  in  the  world  cannot  in  any  wise  be 


8002.] 


EXODUS. 


017 


consociated  with  the  angels,  for  the  end  regarded  is  the  world, 
that  is,  opulence  and  eminence,  but  not  heaven,  that  is,  the 
blessedness  and  happiness  of  souls  ; the  end  regarded  is  what 
determines  actions,  and  gives  them  quality  : concerning  those 
who  do  good  merely  for  the  sake  of  gain,  the  Lord  thus  speaks 
in  John,  “ I am  the  good  shepherd,  the  good  shepherd  layeth 
down  his  soul  for  the  sheep  ; but  the  hireling  and  who  is  not 
the  shepherd,  whose  own  the  sheep  are  not,  seeth  the  wolf 
coming,  and  forsake th  the  sheep,  and  fleeth,  and  the  wolf  seizes 
them,  and  disperseth  the  sheep,  but  the  hireling  fleeth,  because 
he  is  a hireling”  x.  11,  12,  13 : and  in  Jeremiah,  “ Egypt  is  a 
most  beautiful  calf,  destruction  from  the  north  cometh,  her 
hirelings  are  as  fatted  calves , for  also  they  have  converted  them- 
selves, they  have  fled  together,  they  have  not  stood,  because 
the  day  of  their  destruction  cometh  upon  them,”  xlvi.  20,  21. 
That  lodgers  and  hirelings  were  not  to  be  consociated  as  to 
holy  things  with  those  who  are  of  the  church,  is  plain  from 
Moses,  “ No  stranger  shall  eat  what  is  holy,  the  lodger  of  a 
priest  and  a hireling  shall  not  eat  what  is  holy,”  Levit.  xxii. 
10  : and  that  from  the  sons  of  lodgers  were  to  be  bought  serv- 
ants who  should  serve  for  ever,  is  plain  from  the  same,  “Ye 
shall  buy  a man-servant  and  a maid-servant  from  the  nations 
which  are  round  about  you ; and  also  from  the  sons  of  lodgers 
sojourning  with  you,  from  these  shall  ye  buy,  and  from  theif 
family  which  is  with  you,  although  they  have  brought  forth  in 
your  land,  that  they  may  be  to  you  for  a possession,  and  for  an 
inheritance;  ye  may  transmit  them  to  your  sons  after  you,  tc 
inherit  by  possession,  ye  shall  rule  over  them  for  ever,”  Levit. 
xxv.  44,  45,  46  ; by  the  sons  of  lodgers  are  signified  the  sci* 
entities  which  are  derived  from  mere  natural  lumen  ; that  spir- 
itual truth  should  rule  over  them,  is  signified  by  servants  being 
bought  from  the  sons  of  lodgers  for  perpetual  possession.  But 
they  who  do  good  for  the  sake  of  hire  or  reward  in  the  other 
life,  who  are  also  signified  by  hirelings,  differ  from  those  just 
now  spoken  of,  in  that  they  regard  as  an  end  life  and  happiness 
in  heaven;  but  inasmuch  as  that  end  determines  and  converts 
their  divine  worship  from  the  Lord  to  themselves,  and  thence 
they  will  well  to  themselves  alone,  but  to  others  only  so  far  as 
they  favour  them,  and  in  this  case  self-love  is  in  singular  the 
things  they  think  and  do,  but  not  the  love  of  the  neighbour, 
thus  they  have  not  genuine  charity ; neither  can  these  be  con- 
sociated with  the  angels,  for  the  angels  are  altogether  averse 
from  both  the  name  and  idea  of  hire  or  recompense : that  good 
ought  to  be  done  without  a view  to  hire  or  reward,  the  Lord 
teaches  in  Luke,  “ Love  ye  your  enemies , and  do  good , and  lend, 
hoping  nothing  thence,  then  shall  your  hire  or  reward  be  much, 
and  ye  shall  be  the  sons  of  the  Highest,”  vi.  32  to  35  ; also  xiv. 
12,  13,  14.  Concerning  meritorious  goods  and  their  quality, 


618 


EXODUS. 


[Chap.  xii. 

see  n.  1110,  1111,  1774,  1835,  1877,  2027,  2273,  2340,  2373, 
2400,  3816,  4007,  4175,  4943,  6388,  6389,  6390,  6392,  6393, 
6478.  The  reason  why  it  is  so  often  said  by  the  Lord,  that 
they  who  do  good  should  have  hire  or  reward  in  heaven,  as 
Matt.  v.  11,  12  ; vi.  1,  2,  16  ; x.  41,  42  ; xx.  1 to  17  ; Luke  vi. 
23,  35  ; xiv.  14 ; John  iv.  36,  is,  because  man,  before  he  is 
regenerated,  must  needs  think  of  hire  or  reward  ; but  it  is 
otherwise  when  he  is  regenerated  ; in  this  case  he  is  indignant 
if  any  one  thinks  that  he  does  good  to  his  neighbour  for  the  sake 
of  hire  or  reward,  for  he  is  sensible  of  delight  and  blessedness 
in  doing  good,  but  not  in  recompense  ; that  hire  or  reward,  in 
the  internal  sense,  is  the  delight  of  the  affection  of  charity,  see 
n.  3816,  3956,  6388,  6478. 

8003.  “ In  one  house  it  shall  be  eaten.” — That  hereby  are 
signified  the  consociations  of  suitable  goods,  that  they  may 
make  one  good,  appears  from  this  consideration,  that  the  pas- 
chal supper  represented  the  angelic  consociations  in  heaven, 
and  that  every  house  of  the  sons  of  Israel  represented  a society 
in  particular,  see  n.  7836,  7891,  7996,  7997 ; the  angelic  socie- 
ties are  all  distinct  amongst  themselves  according  to  goods,  and 
this  in  the  genus,  in  the  species,  and  in  the  particular,  n.  3241, 
4625,  they  are  consociated  who  are  in  similar  good  : the  reason 
why  these  make  one  good,  is,  because  every  one  exists  not  from 
one  but  from  several ; for  from  several  various  things  or  prin- 
ciples, but  still  agreeing  together,  is  effected  a form,  which 
makes  one  by  harmony,  in  heaven  by  spiritual  harmony,  which 
is  that  of  the  goods  of  love,  see  n.  3241,  3267,  3744,  3745,  3746, 
3986,  4005,  4149,  5598,  7236,  7833,  7836:  from  these  con- 
siderations it  is  evident,  that  by  being  to  be  eaten  in  one  house 
are  signified  the  consociations  of  suitable  goods,  that  they  may 
make  together  one  good  ; that  to  eat,  viz.,  the  passover,  denotes 
to  be  consociated,  or  to  be  with  them,  see  above,  ti.  8001. 

8004.  “ Thou  shalt  not  bring  forth  from  the  house  aught  of  the 
flesh  abroad.” — That  hereby  is  signified  that  this  good  shall  not 
be  mixed  together  with  the  good  of  another,  appears  from  the 
signification  of  bringing  forth  from  the  house  abroad,  as  denot- 
ing to  give  to  another  to  eat,  thus  to  commix  with  another  good 
than  what  is  of  his  own  society  ; and  from  the  signification  of 
flesh,  as  denoting  good,  n.  6968,  7850.  For  the  societies  in 
heaven  are  distinct  according  to  the  functions  of  all  the  mem- 
bers, viscera,  and  organs  in  the  body,  as  has  been  shown  at  the 
close  of  several  chapters  ; the  function  of  each  member,  vis- 
cus,  and  organ  by  correspondence  has  reference  to  the  peculiar 
good,  distinct  from  another  ; hence  it  is  evident,  that  goods  are 
manifold,  and  that,  in  order  that  from  them  distinct  forms  may 
exist,  which  taken  together  may  constitute  the  most  perfect 
form  of  heaven,  they  are  in  no  wise  to  be  mixed  together,  for 
if  they  should  be  mixed  together  distinction  would  perish  : this 


8003— SOOT.] 


EXODUS. 


619 


is  signified  by  the  law,  that  they  should  not  bring  out  of  the 
house  aught  of  the  flesh  abroad. 

8005.  “ And  ye  shall  not  break  a bone  in  it.” — That  hereby 
is  signified  scientific  truth  that  it  also  shall  be  entire,  appears 
from  the  signification  of  bone,  as  denoting  the  ultimate  in 
which  interior  things  terminate  as  in  their  bases,  that  they  may 
be  supported  to  prevent  their  being  severed  asunder ; such  an 
ultimate  in  spiritual  things  is  the  scientific  principle,  for  all 
spiritual  truths  and  goods  flow-down  according  to  order  to  in- 
ferior things  or  principles,  and  terminate  at  length  in  scien- 
tifics,  and  there  present  themselves  visibly  to  man  : that  not  to 
break  denotes  that  it  shall  be  entire,  is  evident.  The  scientific 
principle  is  said  to  be  entire,  when  it  admits  into  itself  nothing 
but  truths  which  are  in  agreement  with  their  good,  for  the 
scientific  principle  is  the  common  receptacle.  Moreover,  sci- 
entifics  are  circumstanced  as  the  bones  in  man  ; if  they  be  not 
entire,  or  in  their  order,  as  when  they  are  out  of  joint,  or  when 
distorted,  the  form  of  the  body  hence  varies,  and  according  to 
it  the  actions.  Scientific  truths  are  doctrinals. 

8006.  “ All  the  company  of  Israel  shall  do  it.” — That  hereby 
is  signified  that  that  law  of  order  is  for  all  who  are  in  the  good 
of  truth  and  in  the  truth  of  good,  appears  from  the  signification 
of  the  company  of  Israel,  as  denoting  all  truths  and  goods  in 
one  complex,  n.  T830,  thus  those  who  are  in  truth  productive 
of  good,  and  in  good  productive  of  truth,  n.  7956,  consequently 
who  are  of  the  spiritual  church.  The  reason  why  all  those 
might  do  or  offer,  the  passover  was,  that  they  might  represent 
the  liberation  of  those  of  the  spiritual  church  who  were  detained 
in  the  lower  earth  even  to  the  Lord’s  coming,  n.  6854,  6914, 
7091,  7847,  7932  ; and  by  eating  together  in  one  house  might 
represent  the  angelic  consociations  in  heaven,  n.  7836,  7996, 
7997,  thus  by  all  the  company  of  Israel  doing,  or  offering, 
might  represent  the  whole  heaven.  At  that  time  there  was  no 
where  a church,  but  only  the  representative  of  a church,  to 
which  the  posterity  of  Abraham  from  Jacob  were  appointed  ; 
by  the  representatives  of  a church  was  given  communication 
with  heaven,  and  by,  or  through,  heaven  with  the  Lord  ; hence 
it  was  that  it  was  enjoined  to  that  nation  to  observe  strictly  all 
the  statutes  and  all  the  laws,  especially  the  statutes  concerning 
the  passover,  insomuch,  that  he  who  was  clean,  and  did  not  do, 
or  offer,  the  passover,  was  to  be  cut  off,  Xu  mb.  ix.  13. 

8007.  “ And  when  a sojourner  sojourneth  with  thee.” — 
That  hereby  are  signified  those  who  have  been  instructed  in 
the  truth  and  good  of  the  church,  and  have  received  those  prin- 
ciples, appeal’s  from  the  signification  of  a sojourner,  as  denot- 
ing those  who  were  instructed,  and  received  the  statutes  and 
laws  of  the  church,  see  n.  2025,  4444,  7903  ; it  is  said,  when  he 
Bojourneth  with  thee,  because  by  sojourning  is  signified  to  be 


620 


EXODUS. 


[Chap.  xii. 


instructed  and  to  live,  n.  1463,  3672  ; thus  by  sojourners  so- 
journing with  them  are  signified  not  only  those  who  were  in- 
structed in  the  truth  and  good  of  the  church,  but  also  who  lived 
according  to  those  principles. 

8008.  “ And  doeth  or  offereth  the  passover  to  Jehovah.” — • 
That  hereby  is  signified  if  he  is  willing  to  be  together  with 
them,  appears  from  the  signification  of  doing  or  offering  the 
passover  to  Jehovah,  or  eating  it,  as  denoting  to  be  together 
with  them,  see  n.  8001. 

8009.  “ Let  every  male  be  circumcised  to  him.” — That 
hereby  is  signified  that  that  truth  was  to  be  defsecated  from 
impure  loves,  appears  from  the  signification  of  being  circum- 
cised, as  denoting  to  be  purified  or  defaecated  from  impure 
loves,  see  n.  2039,  2056,  2632,  3412,  3413,  4462,  7045  ; and 
from  the  signification  of  a male,  as  denoting  the  truth  of  faith, 
see  n.  749,  2046,  4005,  7838. 

8010.  “ And  then  let  him  come  near  to  do  it” — signifies 
that  then  he  shall  be  with  them,  as  above,  n.  8008. 

8011.  “And  he  shall  be  as  a native  of  the  land.” — That 
hereby  is  signified  that  he  shall  be  accepted  as  he  who  is  in 
that  truth  and  good,  and  purified  from  filthy  loves,  appears  from 
the  signification  of  a native  of  the  land,  as  denoting  one  who  is 
born  within  the  church,  and  is  in  its  truth  and  good,  conse- 
quently who  is  purified  from  filthy  loves;  he  is  called  a native 
of  the  land,  because  by  land  or  earth  is  signified  the  church ; 
that  land  or  earth  in  the  Word  denotes  the  church,  see  n.  566, 
662,  1066,  1067,  1262,  1413, 1607, 1733, 1850;  2117,  2118,  2571, 
2928,  3355,  4447,  4535,  5577  ; the  reason  why  land  or  earth 
denotes  the  church,  is,  because  by  land  or  earth  in  the  Word 
the  land  or  earth  of  Canaan  is  meant,  and  by  the  land  or  earth 
of  Canaan  is  signified  the  Lord’s  kingdom  and  church,  n.  1413, 
1437, 1585, 1607,  1866,  3038,  3481,  3705,  4116,  4240,  4447,  4454, 
4516,  4517,  5136,  5757,  6516.  By  every  land  or  earth,  which  is 
named  in  the  Word,  by  the  angels  is  not  understood  land  or  earth, 
but  the  nation  which  dwells  there,  and  when  the  nation  is  under- 
stood, the  quality  thereof  is  understood  as  to  its  spiritual  princi- 
ple, that  is,  as  to  that  which  is  of  the  church  : that  the  idea  of  the 
quality  of  a nation  occurs,  when  mention  is  made  of  a land  or 
earth,  is  a known  thing,  for  this  is  the  case  even  amongst  men, 
and  more  so  amongst  the  angels,  who  think  spiritually  of  every 
natural  thing. 

8012.  “And  every  one  uncircumcised  shall  not  eat  it.” — 
That  hereby  is  signified  that  he  who  is  in  the  loves  of  self  and 
of  the  world  cannot  be  together  with  them,  appears  from  the 
signification  of  one  uncircumcised,  as  denoting  one  who  is  in 
the  loves  of  self  and  of  the  world,  see  n.  2056,  3412,  3413,  7045  ; 
and  from  the  signification  of  eating  it,  viz.,  the  passover,  as 
denoting  to  be  with  them,  see  above,  n.  8001. 


8008—8013.] 


EXODUS. 


621 


8013.  “One  law  shall  he  to  the  native  and  to  the  sojourner 
sojourning  in  the  midst  of  you.” — That  hereby  is  signified  that 
he  who  being  instructed  receives  the  truth  and  good  of  the 
church,  and  lives  according  to  those  principles,  shall  be  as  he 
who  being  before  instructed  is  within  the  church,  and  lives  a 
life  conformable  to  the  precepts  of  faith  and  charity,  appears 
from  the  signification  of  the  expression,  “One  law  shall  be,” 
as  denoting  a similar  right,  thus  that  he  shall  be  as  another  ; 
and  from  the  signification  of  a native,  as  denoting  one  who  is 
born  within  the  church,  and  is  in  its  truth  and  good,  as  to 
doctrine  and  as  to  life,  see  just  above,  n.  8011 ; and  from  the 
signification  of  a sojourner  that  sojourneth  in  the  midst  of  you, 
as  denoting  one  who  is  instructed  in  the  truth  and  good  of  the 
church,  and  receives  those  principles,  and  lives  according  to 
them,  see  also  above,  n.  8007.  It  is  said  according  to  the  pre- 
cepts of  faith  and  charity , on  account  of  the  difference;  for 
the  life  before  regeneration  is  according  to  the  precepts  of  faith, 
but  after  regeneration  it  is  according  to  the  precepts  of  charity  : 
before  regeneration  no  one  knows  what  charity  is  from  affec- 
tion, but  only  from  doctrine ; according  to  the  precepts  of  this 
latter,  viz.,  doctrine,  which  are  called  the  precepts  of  faith,  the 
life  is  then  formed ; bu4  after  regeneration  it  is  known  from  af- 
fection what  charity  is,  for  a man  then  loves  his  neighbour,  and 
has  a hearty  good-will  towards  him,  and  in  this  case  the  life  is 
formed  according  to  an  inscribed  law,  for  the  man  acts  from  the 
affection  of  charity : this  state  differs  altogether  from  the  fore- 
going state ; they  who  are  in  the  first  state  are  in  obscurity  as 
to  the  truths  and  goods  of  faith,  but  they  who  are  in  the  latter 
state  are  respectively  in  clearness ; these  latter  see  truths  and 
confirm  them  from  illustration,  but  the  former  do  not  see  truths 
and  confirm  them  from  illustration,  but  from  persuasion  con- 
cerning the  doctrinals  of  the  church  that  they  are  truths ; and 
whereas  they  do  not  see  them  from  illustration,  they  can  con- 
firm falses  alike  as  truths,  and  after  they  are  confirmed,  they 
see  them  altogether  as  truths : from  these  considerations  it  may 
be  manifest  what  is  meant  by  living  according  to  the  precepts 
of  faith,  and  what  by  living  according  to  the  precepts  of  charity. 
As  to  what  concerns  sojourners,  it  was  occasionally  commanded 
in  the  Word,  that  there  should  not  be  any  distinction  made  be- 
tween a native  of  the  land  and  a sojourner  sojourning  with 
them,  by  reason  that  the  nations  or  gentiles,  from  whom  the 
sojourners  came,  are  alike  received  into  heaven  as  they  who  are 
within  the  church,  after  that  being  instructed  they  have  re- 
ceived the  truths  of  faith  ; concerning  the  nations  or  gentiles  in 
the  other  life,  see  n.  932,  1032,  1059,  2049,  2284,  2589  to  2604, 
2861,  2863,  3263,  4190,  4197 ; hence  it  was  commanded,  that 
as  the  native  is,  so  should  the  sojourner  be,  as  in  Moses,  “ But 
if  a sojourner  shall  sojourn  with  you,  who  shall  make  a fire- 


EXODUS. 


[Chap.  xii 

offering1  of  an  odour  of  rest  to  Jehovah,  as  ye  do  so  shall  he  do, 
as  t<>  the  assembly,  one  statute  shall  be  to  you  and  to  the  so- 
journer that  sojourneth , a statute  of  eternity  to  your  genera- 
tions ; such  as  ye  are  such  shall  a sojourner  be  before  Jehovah  j 
one  law  and  one  judgment  shall  be  to  you , and  to  the  sojourner 
sojourning  with  you,”  Numb.  xv.  14,  15,  16.  Again,  “As  the 
native  of  you , shall  be  to  you  the  sojourner  that  sojourneth  with 
you”  Levit.  xix.  34.  Again,  “ One  judgment  shall  be  to  you, 
such  shall  it  be  to  the  sojourner  as  to  the  native Levit.  xxiv. 
22.  Again,  “ When  a sojourner  shall  sojourn  with  you , he  shall 
do  or  offer  the  passover  to  Jehovah,  according  to  the  statute  of 
the  passover,  and  according  to  the  statute  thereof  so  shall  he 
do;  one  statute  shall  be  to  you , both  for  the  sojourner  and  the 
native ,”  Numb.  ix.  14. 

8014.  Verses  50,  51.  And  all  the  sons  of  Israel  did , as  Je- 
hovah commanded  Moses  and  Aaron , so  they  did.  And  it  was 
in  this  same  day , Jehovah  brought  forth  the  sons  of  Israel  out 
of  the  land  of  Egypt  as  to  their  armies.  And  all  the  sons  of 
Israel  did  as  Jehovah  commanded  Moses  and  Aaron,  signifies 
an  act,  of  obedience  according  to  truth  divine.  So  they  did, 
signifies  an  act  from  the  will.  And  it  was  in  this  same  day, 
signifies  a state  of  the  presence  of  the  Lord.  Jehovah  brought 
forth  the  sons  of  Israel  out  of  the  land  of  Egypt,  signifies  that 
the  Lord  liberated  those  who  were  in  the  good  of  truth  and  the 
truth  of  good  from  damnation.  As  to  their  armies,  signifies 
them  distinguished  according  to  the  quality  of  good  from  truth. 

8015.  “And  all  the  sons  of  Israel  did  as  Jehovah  com- 
manded Moses  and  Aaron.” — That  hereby  is  signified  an  act  of 
obedience  according  to  truth  divine,  appears  from  what  was 
said  above,  n.  7944,  where  like  words  occur. 

8016.  “ So  they  did.” — That  hereby  is  signified  an  act  from 
the  will,  appears  from  the  signification  of  doing,  when  it  is  said 
repeatedly,  as  denoting  an  act  from  the  will,  as  above,  n.  7945. 

8017.  “ And  it  was  in  this  same  day.” — That  hereby  is  sig- 
nified a state  of  the  presence  of  the  Lord,  appears  from  the  sig- 
sification  of  day,  as  denoting  time  and  state,  see  n.  23,  487, 
488,  493,  893,  2788,  3462,  3785,  4850,  7680;  the  reason  why 
it  denotes  a state  of  the  presence  of  the  Lord,  is,  because  it  was 
the  day  of  the  passover,  and  by  the  passover  is  signified  the 
presence  of  the  Lord,  and  the  liberation  of  those  of  the  spiritual 
church  from  spiritual  captivity,  and  from  damnation,  n.  7867 ; 
that  on  this  occasion  there  was  liberation,  is  signified  by  what 
follows  in  this  verse,  viz.,  that  “ On  that  day  Jehovah  brought 
forth  the  sons  of  Israel  out  of  the  land  of  Egypt  as  to  their 
armies ;”  that  this  was  on  the  morrow  after  the  passover  is 
evident  from  Moses,  “They  departed  out  of  Egypt  on  the 
fifteenth  day  of  the  first  month,  on  the  morrow  after  the  pass- 
over,  in  the  eyes  of  all  the  Egyptians,  the  Egyptians  on  this 


8014—8018.] 


EXODUS. 


m 

occasion  bulging  the  slain  first-born,”  ISTilmb.  xxxiii.  3,  4. 
That  the  presence  of  the  Lord  liberates  those  who  are  in  good 
from  damnation,  and  leads  those  who  are  in  evil  into  damna- 
tion, see  n.  7926,  7989. 

8018.  “Jehovah  brought  forth  the  sons  of  Israel  out  of  the 
land  of  Egypt.” — That  hereby  is  signified  that  the  Lord  liberated 
those  who  were  in  the  good  of  truth  and  in  the  truth  of  good 
from  damnation,  appears  from  the  signification  of  bringing 
forth,  as  denoting  to  liberate  ; and  from  the  representation  of 
the  sons  of  Israel,  as  denoting  those  who  are  of  the  spiritual 
church,  or  what  is  the  same  thing,  who  are  in  the  good  of 
truth,  and  in  the  truth  of  good,  see  above,  n.  7956,  8006  ; and 
from  the  signification  of  the  land  of  Egypt,  as  denoting  dam- 
nation ; the  reason  why  the  land  of  Egypt  here  denotes  damna- 
tion, is,  because  by  the  state  of  the  Egyptians  is  now  signified 
damnation,  n.  7766,  7778.  That  the  Lord  liberated  from  dam- 
nation those  who  were  of  the  spiritual  church,  that  is,  wdio 
were  in  the  good  of  truth  and  in  the  truth  of  good,  see  n.  6854, 
6914,  7691,  7828,  7932.  Their  liberation  by  the  Lord,  when  he 
rose  again,  is  signified  by  the  Lord’s  descent  to  those  beneath  ; 
and  was  manifested  by  the  rising  of  the  dead  out  of  the  tombs, 
concerning  which  it  is  thus  written  in  Matthew,  “ And  the 
tombs  were  opened,  and  many  bodies  of  sleeping  saints  were 
raised  up,  and  going  forth  from  their  tombs  after  his  resurrec- 
tion entered  into  the  holy  city,  and  appeared  to  many,”  xxvii. 
52,  53;  their  going  forth  from  the  tombs,  and  entering  into  the 
holy  city,  also  their  appearing,  existed  for  a testification  that 
they  were  liberated  by  the  Lord,  who  had  been  hitherto  de- 
tained in  spiritual  captivity,  and  that  they  wrere  introduced  into 
heaven ; heaven,  in  the  internal  sense,  is  signified  by  the  holy 
city;  on  this  account  it  is  said  the  holy  city,  when  yet  it  was 
not  holy  but  profane,  since  its  inhabitants  had  so  cruelly  treated 
the  Lord  himself,  who  was  represented  in  all  the  rituals  of  their 
church,  and  described  in  the  Word  which  they  were  in  posses- 
sion of,  and  thus  who  had  been  the  God  of  their  church.  The 
like  is  signified  by  this  passage  in  Daniel,  “ At  this  time  thy 
people  shall  be  snatched  out,  every  one  who  shall  be  found 
written  in  the  book  : finally  many  of  those  who  slept  in  the 
dust  of  the  earth  shall  awake,  these  to  life  eternal,  but  the  rest 
to  disgrace,  to  eternal  ignominy,”  xii.  1,  2.  And  also  by  these 
words  in  Ezekiel,  “ Prophesy  and  say,  Thus  saitli  the  Lord  Je- 
hovah, Behold  I am  about  to  open  your  sepulchres,  and  I will 
cause  you  to  come  up  out  of  your  sepulchres,  my  people,  and  I 
will  bring  you  upon  the  land  of  Israel,  that  ye  may  know  that 
I am  Jehovah,  when  I shall  open  your  sepulchres,  and  cause 
you  to  come  up  out  of  your  sepulchres,  my  people,  and  shall 
give  my  spirit  in  you,  that  ye  may  live,  and  shall  place  you 
upon  your  own  land,  that  ye  may  know  that  I Jehovah  have 


624 


EXODUS. 


[Chap.  xii. 

spoken,  and  have  done,  saith  Jehovah,”  xxvii.  12,  13,  14; 
where  by  the  land  of  Israel,  or  by  the  land  of  Canaan,  is  meant 
heaven,  n.  8011 ; by  these  words  in  the  prophet  is  described  the 
new  creation  or  regeneration  of  man,  and  also  the  vivification 
of  those  who  are  of  the  spiritual  church,  by  the  Lord. 

8019.  u As  to  their  armies.” — That  hereby  are  signified 
those  distinct  according  to  the  quality  of  good  from  truth,  ap- 
pears from  the  signification  of  armies,  as  denoting  goods  and 
truths,  see  above,  7988  ; as  to  armies,  signifies  that  they  who 
are  represented  by  the  sons  of  Israel  were  distinct,  according 
to  the  quality  of  good  from  truth ; that  all  in  the  other  life  are 
distinct  and  conjoined  according  to  goods,  see  n.  7833,  7836, 
8003.  It  is  said  according  to  the  quality  of  good  from  truth, 
because  all  good  has  its  quality  from  truth,  and  hence  varies, 
see  n.  3804,  4149,  5345,  5355,  6917. 

8020.  From  the  statutes  and  laws  concerning  the  eating  of 
the  paschal  lamb,  which  are  treated  of  in  this  chapter,  it  is 
manifestly  evident,  that  there  are  heavenly  mysteries  contained 
and  stored  up  in  singular  the  things  thereof,  and  that  without 
knowledge  derived  from  the  internal  sense,  nothing  is  known 
but  a mere  ritual  in  an  external  form,  and  nothing  celestial, 
still  less  divine ; as  for  instance,  why  the  paschal  cattle  should 
be  a lamb  or  a kid  ; why  the  cattle  should  be  male,  and  the 
son  of  a year;  why  it  should  be  slain  on  the  fourteenth  day  of 
the  month  ; why  the  blood  thence  should  be  sprinkled  upon 
the  door-posts  and  lintel ; why  it  should  be  eaten  roasted  with 
fire,  with  unleavened  bread  upon  bitters,  and  not  raw  or  boiled 
in  waters ; why  it  should  be  roasted  the  head  upon  the  legs  and 
upon  its  middle  ; why  nothing  of  it  should  be  left  to  the  morn- 
ing, and  why  what  was  left  should  be  burned  with  fire ; why 
they  should  eat  unleavened  bread  seven  days,  and  why  he  who 
ate  what  was  leavened  should  be  cut  off ; why  a stranger,  a 
lodger,  and  a hireling  should  not  eat  it,  but  a man-servant 
the  purchase  of  silver,  and  a sojourner,  if  they  were  circum- 
cised ; why  it  was  to  be  eaten  in  one  house,  nor  should  aught 
of  the  flesh  be  brought  forth  abroad ; why  a bone  should  not 
be  broken  in  it : what  these  and  very  many  other  particulars 
involve,  and  why  they  were  commanded,  would  be  altogether 
unknown,  unless  the  laws  of  order  in  the  spiritual  world  be 
known,  to  which  they  correspond,  and  unless  it  be  known  from 
the  internal  sense  what  singular  the  things  in  that  world,  that 
is,  in  heaven,  signify ; and  especially  unless  it  be  believed  that 
in  all  things  there  is  a spiritual  principle ; unless  in  all  and 
singular  there  was  a spiritual  principle,  the  angels  attendant 
upon  man,  when  he  reads  the  Word,  would  comprehend  little 
and  scarce  any  thing  from  the  Word,  for  the  angels  compre- 
hend all  things  spiritually,  which  in  the  Word  are  described  in 
a natural  manner. 


8019—8025.] 


EXODUS. 


625 


CONTINUATION  OF  THE  SUBJECT  CONCERNING  THE  SPIRITS  AND 
INHABITANTS  OF  THE  PLANET  JUPITER. 

8021.  A CERTAIN  one  from  those  spirits  of  Jupiter,  who 
strike  terror  by  their  coming , of  whom  mention  has  been  before 
made , arrived  at  my  left  side  beneath  the  elbow , and  thence 
discoursed , but  his  speech  was  grating , nor  were  the  expressions 
very  discrete  and  separate  amongst  themselves , insomuch  that 
I was  obliged  to  wait  long  before  I could  collect  the  sense  ; and 
whilst  he  was  speaking , he  also  interjected  something  of  terror  ; 
he  said , that  this  is  the  case  on  their  earth , and  that  they , be- 
fore their  angels  come , are  sent  before  to  man , and  in  this 
manner  prepare  him  ; admonishing  me  also  to  give  them  a 
good  reception  on  their  arrival  ; but  it  was  given  to  answer , 
that  this  did  not  depend  on  myself , for  that  all  were  received 
by  me  according  to  what  they  themselves  are . 

8022.  Afterwards  the  angels  of  that  earth  came , and  it 
was  given  to  perceive  from  their  discourse  with  me. , that  they 
differ  altogether  from  the  angels  of  our  earth , for  their  dis- 
course was  not  effected  by  expressions , but  by  ideas , which  dif- 
fused themselves  through  my  interiors  in  all  directions , and 
thence  also  had  an  influx  into  the  face,  so  that  the  face  con- 
curred to  every  particular,  beginning  from  the  lips,  and  pro- 
ceeding towards  the  circumference  on  all  sides;  the  ideas, 
which  were  instead  of  verbal  expressions,  were  discrete,  but  in 
a slight  degree  ; they  said  that  this  was  their  manner  of  dis- 
course with  their  own  on  their  earth,  and  that  there  the  dis- 
course is  also  of  the  face,  beginning  from  the  lips. 

8023.  Afterwards  they  discoursed  with  me  by  ideas  still 
less  discrete,  so  that  scarce  any  thing  of  interstice  was  perceiv- 
able ; it  appeared  in  my  perception  like  the  meaning  of  the 
verbal  expressions  with  those  who  attend  only  to  the  meaning 
abstractedly  from  the  expressions ; this  discourse  was  more  in- 
telligible to  me  than  the  former , and  also  was  more  full  ; it 
flowed-in  into  the  face  in  like  manner  as  the  former,  but  the 
influx  was  more  continuous  according  to  the  quality  of  the 
discourse ; it  did  not  however  begin  from  the  lips,  like  the 
former,  but  from  the  eyes.  They  said  that  they  also  speak  in 
this  manner  with  their  own  on  their  earth , but  with  those  there 
who  excel  the  rest  in  interior  sense  and  apperception. 

8024.  Afterwards  they  discoursed  in  a manner  still  more 
continuous  and  full ; and  on  this  occasion  the  face  could  not 
concur  by  a suitable  motion  ; but  an  influx  into  the  brain  was 
sensibly  felt,  which  was  acted  upon  in  like  manner. 

8025.  Lastly,  they  discoursed  so  that  the  discourse  fell  only 
into  the  interior  intellect,  its  volubility  being  like  that  of  atten- 
uated aura  ; I perceived  the  influx  itself,  but  not  the  singulars 

vol.  vn.  40 


626 


EXODUS. 


[Chap.  xii. 

thereof  distinctly  : they  said , that  there  are  men  on  their  earth , 
with  whom  they  discourse  in  this  manner , and  that  they  are 
those  who  after  death  are  immediately  carried  away  into  hea- 
ven. 

8026.  These  hinds  of  discourse  may  be  compared  with  fluids, 
the  first  hind  with  fluent  water , the  second  with  water  more 
attenuated , the  third  with  the  atmospheric  air  respectively , and 
the  fourth  with  attenuated  aura. 

8027.  The  spirit  above  mentioned , who  was  on  the  left  side , 
sometimes  interrupted  the  discourse , admonishing  me  espe- 
cially to  behave  modestly  with  his  angels  ; for  there  were  spi- 
rits from  our  earth  who  suggested  such  things  as  gave  displea- 
sure / he  said  also , that  he  aid  not  understand  what  the  angels 
spake , but  that  he  did  afterwards , when  he  removed  to  my  left 
ear  ; on  this  occasion  his  speech  was  not  harsh  as  before , but 
like  that  of  other  spirits. 

8028.  Hence  it  might  be  manifest  how  the  case  is  according 
to  the  order  in  heaven , and  hence  in  the  orb  of  the  earths , 
viz.,  that  when  the  angels  are  about  to  come,  a spirit  is  sent 
before  to  prepare  the  way , and  that  he  strikes  terror , and  ad- 
monishes to  receive  the  angels  humanely , and  that  he  interrupts 
discourse ; also  that  at  first  he  does  not  understand  what  the 
angels  speak , but  afterwards , when  he  is  reduced  to  a better 
state , he  understands  / in  a word , that  he  is  continually  at 
hand , and  prepares  the  mind , and  endeavours  to  avert  things 
unworthy.  On  this  occasion  there  occurred  to  me  a thought 
concerning  John  the  Baptist , that  it  was  according  to  the  order 
of  heaven , that  he  should  be  sent  before  and  announce  the 
Lord's  coming , and  should  prepare  the  way , that  he  might  be 
worthily  received , according  to  what  is  written  in  Matthew  iii. 
3 ; Luke  i.  17,  iii.  4 ; John  i.  23. 

8029.  From  what  has  been  before  occasionally  related  con- 

cerning the  state  of  man  after  death , it  is  manifest  that  there 
are  few  who , when  they  come  into  the  other  life , instantly 
enter  heaven , that  they  tarrif  a . while  beneath  heaven , 

those  things  which  are  of  terrestrial  and  corporeal  loves , which 
they  have  brought  with  them  from  the  world , may  be  wiped 
away , z^y  m«y  Aws  be  prepared  to  be  capable  of  being  in 
society  with  the  angels  / the  case  is  similar  with  the  men  of  all 
the  earths , viz.,  that  after  their  decease  they  are  at  first  be- 
neath heaven  amongst  spirits , and  afterwards,  when  they  are 
prepared,  become  angels  / it  has  been  given  to  see , when  the 
spirits  of  that  earth  became  angels,  there  appeared  bright  horses 
as  of  fire,  by  which,  in  like  manner  as  Elias,  they  were  carried 
away  ; bright  horses  as  of  fire  signify  an  understanding  illus- 
trated ; that  horses  in  the  Word  signify  the  intellectual  prin- 
ciple, see  n.  2760,  2761,  2762,  3217,  5321,  6125,  6534 ; and 
that  the  horses  of  fire,  and  the  chariots  of  fire,  which  carried 


8026—8032.] 


EXODUS. 


627 


away  Elias , signify  the  understanding  of  the  Word  as  to  its 
interiors , n.  2762. 

8030.  This  angelic  heaven , to  which  they  are  carried  away , 

is  the  first  heaven , or  tfAo  ultimate  of  the  three  ; this  heaven 
appears  to  the  right  from  their  earth , is  altogether  separate 

from  the  first  or  ultimate  heaven  of  the  angels  who  are  from 
our  earth  j they  who  are  in  that  heaven  appear  clothed  in  blue , 
spotted  with  little  stars  of  gold  ; for  they  believe  that  colour  to 
be  the  veriest  celestial  colour  • when  they  are  in  the  world , and 
contemplate  the  starry  heaven , they  call  it  the  habitation  of  the 
angels , hence  also  the  colour  of  blue  is  loved  by  them. 

8031.  The  spirits  of  that  earth  are  altogether  unwilling  to 
be  in  consort  with  the  spirits  of  our  earth , because  they  differ 
in  minds  and  manners  ; for  they  say  that  the  spirits  of  our 
earth  are  cunning , and  prompt,  and  ingenious  to  contrive  evils , 
and  that  they  know  and  think  little  about  good  / also  that 
they  do  not,  like  them,  acknowledge  the  only  Lord.  Moreover 
the  spirits  of  the  earth  Jupiter  are  much  wiser  than  the  spirits 
of  our  earth,  concerning  whom  they  also  say,  that  they  speak 
much  and  think  little,  and  thus  that  they  cannot  interiorly 
perceive  many  things,  and  not  even  what  good  is  / hence  they 
conclude,  that  the  men  of  our  earth  are  external  men. 

8032.  The  subject  concerning  the  spirits  and  inhabitants  of 
the  planet  Jupiter  will  be  continued  at  the  close  of  the  fol- 
lowing chapter. 


JEHD  OF  VOL.  VH. 


